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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 14

ASWAMEDHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, January 2004. Proofed by John Bruno Hare.



THE MAHABHARATA

ASWAMEDHA PARVA

SECTION I

(Aswamedhika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male
beings, and unto the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, "After the king Dhritarashtra had offered libations
of water (unto the manes of Bhisma), the mighty-armed[1] Yudhishthira,
with his senses bewildered, placing the former in his front, ascended the
banks (of the river), his eyes suffused with tears, and dropt down on the
bank of the Ganga like an elephant pierced by the hunter. Then incited by
Krishna, Bhima took him up sinking. 'This must not be so,' said Krishna,
the grinder of hostile hosts. The Pandavas, O king, saw Yudhishthira, the
son of Dharma, troubled and lying on the ground, and also sighing again
and again. And seeing the king despondent and feeble, the Pandavas,
overwhelmed with grief, sat down, surrounding him. And endowed with high
intelligence and having the sight of wisdom, king Dhritarashtra,
exceedingly afflicted with grief for his sons, addressed the monarch,
saying,--'Rise up, O thou tiger among the Kurus. Do thou now attend to
thy duties. O Kunti's son, thou hast conquered this Earth according to
the usage of the Kshatriyas. Do thou now, O lord of men, enjoy her with
thy brothers and friends. O foremost of the righteous, I do not see why
thou shouldst grieve. O lord of the Earth, having lost a hundred sons
like unto riches obtained in a dream, it is Gandhari and I, who should
mourn. Not having listened to the pregnant words of the high-souled
Vidura, who sought our welfare, I, of perverse senses, (now) repent. The
virtuous Vidura, endowed with divine insight, had told me,--'Thy race
will meet with annihilation owing to the transgressions of Duryodhana. O
king, if thou wish for the weal of thy line, act up to my advice. Cast
off this wicked-minded monarch, Suyodhana, and let not either Karna or
Sakuni by any means see him. Their gambling too do thou, without making
any fuss suppress, and anoint the righteous king Yudhishthira. That one
of subdued senses will righteously govern the Earth. If thou wouldst not
have king Yudhishthira, son of Kunti, then, O monarch, do thou,
performing a sacrifice, thyself take charge of the kingdom, and regarding
all creatures with an even eye, O lord of men, do thou let thy kinsmen. O
thou advancer of thy kindred, subsist on thy bounty.' When, O Kunti's
son, the far-sighted Vidura said this, fool that I was I followed the
wicked Duryodhana. Having turned a deaf ear to the sweet speech of that
sedate one, I have obtained this mighty sorrow as a consequence, and have
been plunged in an ocean of woe. Behold thy old father and mother, O
king, plunged in misery. But, O master of men, I find no occasion for thy
grief.'"



SECTION II

"Vaisampayana said, "Thus addressed by the intelligent king Dhritarashtra
Yudhishthira, possessed of understanding, became calm. And then Kesava
(Krishna) accosted him,--'If a person indulges excessively in sorrow for
his departed forefathers, he grieves them. (Therefore, banishing grief),
do thou (now) celebrate many a sacrifice with suitable presents to the
priests; and do thou gratify the gods with Soma liquor, and the manes of
thy forefathers with their due food and drink. Do thou also gratify thy
guests with meat and drink and the destitute with gifts commensurate with
their desires. A person of thy high intelligence should not bear himself
thus. What ought to be known hath been known by thee; what ought to be
done, hath also been performed. And thou hast heard the duties of the
Kshatriyas, recited by Bhishma, the son of Bhagirathi, by Krishna
Dwaipayana, Narada and Vidura. Therefore thou shouldst not walk the way
of the stupid; but pursuing the course of thy forefathers, sustain the
burthen (of the empire). It is meet that a Kshatriya should attain heaven
for certain by his (own) renown. Of heroes, those that came to be slain
never shall have to turn away (from the celestial regions). Renounce thy
grief, O mighty sovereign. Verily, what hath happened was destined to
happen so. Thou canst in no wise see those that have been slain in this
war.--Having said this unto Yudhishthira, prince of the pious, the
high-spirited Govinda paused; and Yudhishthira answered him thus, 'O
Govinda, full well do I know thy fondness for me. Thou hast ever favoured
me with thy love and thy friendship. And, O holder of the mace and the
discus. O scion of Yadu's race, O glorious one, if (now) with a pleased
mind thou dost permit me to go to the ascetic's retreat in the woods,
then thou wouldst compass what is highly desired by me. Peace find I none
after having slain my grand-father, and that foremost of men, Karna, who
never fled from the field of battle. Do thou, O Janarddana, so order that
I may be freed from this heinous sin and that my mind may be purified. As
Pritha's son was speaking thus, the highly-energetic Vyasa, cognisant of
the duties of life, soothing him, spoke these excellent words, My child,
thy mind is not yet calmed; and therefore thou art again stupefied by a
childish sentiment. And wherefore, O child, do we over and over again
scatter our speech to the winds? Thou knowest duties of the Kshatriyas,
who live by warfare. A king that hath performed his proper part should
not suffer himself to be overwhelmed by sorrow. Thou hast faithfully
listened to the entire doctrine of salvation; and I have repeatedly
removed thy misgivings arising out of desire. But not paying due heed to
what I have unfolded, thou of perverse understanding hast doubtless
forgotten it clean. Be it not so. Such ignorance is not worthy of thee. O
sinless one, thou knowest all kinds, of expiation; and thou hast also
heard of the virtues of kings as well as the merits of gifts. Wherefore
then, O Bharata, acquainted with every morality and versed in all the
Agamas, art thou overwhelmed (with grief) as if from ignorance?'"



SECTION III

"Vyasa said, 'O Yudhishthira, thy wisdom, I conceive, is not adequate.
None doth any act by virtue of his own power. It is God. who engageth him
in acts good or bad, O bestower of honour. Where then is the room for
repentance? Thou deemest thyself as having perpetrated impious acts. Do
thou, therefore, O Bharata, harken as to the way in which sin may be
removed. O Yudhishthira, those that commit sins, can always free
themselves from them through penance, sacrifice and gifts. O king, O
foremost of men, sinful people are purified by sacrifice, austerities and
charity. The high-souled celestials and Asuras perform sacrifices for
securing religious merit; and therefore sacrifice are of supreme
importance. It is through sacrifices that the high-souled celestials had
waxed so wondrously powerful; and having celebrated rites did they
vanquish the Danavas. Do thou, O Yudhishthira, prepare for the Rajasuya,
and the horse-sacrifice, as well as, O Bharata, for the Sarvamedha and
the Naramedha.[2] And then as Dasaratha's son, Rama, or as Dushmanta's
and Sakuntala's son, thy ancestor, the lord of the Earth, the exceedingly
puissant king Bharata, had done, do thou agreeably to the ordinance
celebrate the Horse-sacrifice with Dakshinas. Yudhishthira replied,
'Beyond a doubt, the Horse-sacrifice purifieth princes. But I have a
purpose of which it behoveth thee to hear. Having caused this huge
carnage of kindred, I cannot, O best of the regenerate ones, dispense
gifts even on a small scale; I have no wealth to give. Nor can I for
wealth solicit these juvenile sons of kings, staying in sorry plight,
with their wounds yet green, and undergoing suffering. How, O foremost of
twice-born ones, having myself destroyed the Earth can I, overcome by
sorrow, levy dues for celebrating a sacrifice? Through Duryodhana's
fault, O best of ascetics, the kings of the Earth have met with
destruction, and we have reaped ignominy. For wealth Duryodhana hath
wasted the Earth; and the treasury of that wicked-minded son of
Dhritarashtra is empty. (In this sacrifice), the Earth is the Dakshina;
this is the rule that is prescribed in the first instance. The usual
reversal of this rule, though sanctioned, is observed, by the learned as
such. Nor, O ascetic, do I like to have a substitute (for this process).
In this matter, O reverend sir, it behoveth thee to favour me with thy
counsel'. Thus addressed by Pritha's son, Krishna Dwaipayana, reflecting
for a while, spoke unto the righteous king,--'This treasury, (now)
exhausted, shall be full. O son of Pritha, in the mountain Himavat (The
Himalayas) there is gold which had been left behind by Brahmanas at the
sacrifice of the high-souled Marutta.'[3] Yudhishthira asked, 'How in
that sacrifice celebrated by Marutta was so much gold amassed? And, O
foremost of speakers, when did he reign?' Vyasa said 'If, O Pritha's son,
thou art anxious to hear concerning that king sprung from the Karandhama
race, then listen to me as I tell thee when that highly powerful monarch
possessed of immense wealth reigned.'"



SECTION IV

"Yudhishthira said, 'O righteous one, I am desirous of hearing the
history of that royal sage Marutta. Do thou, O Dwaipayana, relate this
unto me, O sinless one.'

"Vyasa said, 'O child, in the Krita age Manu was lord (of the Earth)
wielding the sceptre. His son was known under the name of Prasandhi.
Prasandhi had a son named Kshupa, Kshupa's son was that lord (of men),
king Ikshwaku. He, O king, had a hundred sons endowed with pre-eminent
piety. And all of them were made monarchs by king Ikshwaku. The eldest of
them, Vinsa by name became the model of bowmen. Vinsa's son, O Bharata,
was the auspicious Vivinsa. Vivinsa, O king, had five and ten sons; all
of them were powerful archers, reverencial to the Brahmanas and truthful,
gentle and ever speaking fair. The eldest brother, Khaninetra, oppressed
all his brothers. And having conquered the entire kingdom rid of all
troubles, Khaninetra could not retain his supremacy; nor were the people
pleased with him. And dethroning him, they, O foremost of monarchs,
invested his son Suvarcha with the rights of sovereignty and (having
effected this) experienced joy (in their hearts). Seeing the reverses
sustained by his site as well as his expulsion from the empire, he was
ever intent on bringing about the welfare of the people, being devoted to
the Brahmanas, speaking the truth, practising purity and restraining his
senses and thoughts. And the subjects were well pleased with that
high-minded one constant in virtue. But he being constantly engaged in
virtuous deeds, his treasures and vehicles became greatly reduced. And on
his treasury having become depleted, the feudatory princes swarming round
him began to give him trouble. Being thus oppressed by many foes while
his treasury, horses and vehicles were impoverished, the king underwent
great tribulation along with his retainers and the denizens of his
capital. Although his power waned greatly, yet the foes could not slay
the king, for his power, O Yudhishthira, was established in
righteousness. And when he had reached the extreme of misery along with
the citizens, he blew his hand (with his mouth), and from that there
appeared a supply of forces. And then he vanquished all the kings living
along the borders of his dominions. And from this circumstance O king, he
hath been celebrated as Karandhama. His son, (the first) Karandhama who
was born at the beginning of the Treta age, equalled Indra himself and
was endowed with grace, and invincible even by the immortals. At that
time all the kings were under his control; and alike by virtue of his
wealth and for his prowess, he became their emperor. In short, the
righteous king Avikshit by name, became like unto Indra himself in
heroism; and he was given to sacrifices, delight took in virtue and held
his senses under restraint. And in energy he resembled the sun and in
forbearance Earth herself; in intelligence, he was like Vrihaspati, and
in calmness the mountain Himavat himself. And that king delighted the
hearts of his subjects by act, thought, speech, self-restraint, and
forbearance. He performed hundreds of horse-sacrifices, and the potent
and learned Angira himself served him as priest. His son surpassed his
sire in the possession of good qualities. Named Marutta, that lord of
kings was righteous and o great renown, an possessed the might of ten
thousand elephants. He was like unto Vishnu's second self. Desirous of
celebrating a sacrifice, that virtuous monarch, coming to Mount Meru on
the northern side of Himavat, caused thousands of shining golden vessels
to be forged. There on a huge golden hill he performed the rites. And
goldsmiths made basins and vessels and pans and seats without number. And
the sacrificial ground was near this place. And that righteous lord of
Earth, king Marutta, along with other princes, performed a sacrifice
there.'"



SECTION V

"Yudhishthira said, 'O best of speakers, how that king became so
powerful? And how, O twice-born one, did he obtain so much gold? And
where now, O reverend sire, is all his wealth? And, O ascetic, how can we
secure the same?'

"Vyasa thereupon said,--'As the numerous offspring of the Prajapati
Daksha, the Asuras and the Celestials challenged each other (to
encounter), so in the same way Angira's sons, the exceedingly energetic
Vrihaspati and the ascetic, Samvarta, of equal vows, challenged each
other, O king. Vrihaspati began to worry Samvarta again and again. And
constantly troubled by his elder brother, he, O Bharata, renouncing his
riches, went to the woods, with nothing to coyer his body save the open
sky.[4] (At that time), Vasava having vanquished and destroyed the
Asuras, and obtained the sovereignty of the celestial regions had
appointed as his priest Angira's eldest son, that best of Brahmanas,
Vrihaspati. Formerly Angira was the family-priest of king Karandhama.
Matchless among men in might, prowess and character; powerful like unto
Satakratu, righteous souled and of rigid vows, O king, he had vehicles,
and warrior, and many adherents, and superb and costly bedsteads,
produced through dint of meditation by the breath of his mouth. And by
his native virtues, the monarch had brought all the princes under his
sway. And having lived as long as he desired, he ascended to the heaven
in his corporal embodiment. And his son named Avikshit--conqueror of
foes,--righteous like unto Yayati, brought all the Earth under his
dominion. And both in merit and might the king resembled his sire. He had
a son named Marutta, endowed with energy, and resembling Vasava himself.
This earth clad in oceans; felt herself drawn towards him. He always[5]
used to defy the lord of the celestials; and O son of Pandu, Vasava also
defied Marutta. And Marutta,--master of Earth--was pure and possessed of
perfections. And in spite of his striving, Sakra could not prevail over
him. And incapable of controlling him, he riding on the horse, along with
the celestials summoning Vrihaspati, spoke to him thus, 'O Vrihaspati, if
thou wishest to do what is agreeable to me, do not perform priestly
offices for Marutta on behalf of the deities or the ancestral Manes. I
have, O Vrihaspati, obtained the sovereignty of the three worlds, while
Marutta is merely the lord of the Earth. How, O Brahmana, having acted as
priest unto the immortal king of the celestials, wilt thou unhesitatingly
perform priestly function unto Marutta subject to death? Good betide
thee! Either espouse my side or that of the monarch, Marutta or forsaking
Marutta, gladly come over to me.--Thus accosted by the sovereign of the
celestials, Vrihaspati, reflecting for a moment, replied unto the king of
the immortals. Thou art the Lord of creatures, and in thee are the worlds
established, And thou hast destroyed Namuchi, Viswarupa and Vala. Thou, O
hero, alone encompassest the highest prosperity of the celestials, and, O
slayer of Vala, thou sustainest the earth as well as the heaven. How, O
foremost of the celestials, having officiated as thy priest, shall I, O
chastiser of Paka, serve a mortal prince. Do thou listen to what I say.
Even if the god of fire cease to cause heat and warmth, or the earth
change its nature, or the sun ceases to give light, I shall never deviate
from the truth (that I have spoken).

Vaisampayana continued,--'On hearing this speech from Vrihaspati Indra
became cured of his envious feelings, and then praising him he repaired
to his own mansion.'



SECTION VI

"Vyasa said, 'The ancient legend of Vrihaspati and the wise Marutta is
cited in this connection. On hearing of the compact made by Angira's son
Vrihaspati with the lord of the gods (Indra), king Marutta made the
necessary preparations for a great sacrifice. The eloquent grandson of
Karandhama, (Marutta) having conceived the idea of a sacrifice in his
mind, went to Vrihaspati and addressed him thus, 'O worshipful ascetic, I
have intended to perform the sacrifice which thou didst propose to me
once on a previous occasion and in accordance with thy instructions, and
I now desire to appoint thee as officiating priest in this sacrifice, the
materials whereof have also been collected by me.--O excellent one, thou
art our family priest, therefore do thou take those sacrificial things
and perform the sacrifice thyself.'

Vrihaspati said, 'O lord of the earth, I do not desire to perform thy
sacrifice. I have been appointed as priest by the Lord of the gods
(Indra) and I have promised to him to act as such.'

Marutta said, 'Thou art our hereditary family priest, and for this reason
I entertain great regard for thee, and I have acquired the right of being
assisted at sacrifices by thee, and therefore it is meet that thou
shouldst officiate as priest at my sacrifice.'

Vrihaspati said, 'Having, O Marutta, acted as priest to the Immortals,
how can I act as such to mortal men, and whether thou dost depart hence
or stay, I tell thee, I have ceased to act as priest to any but the
Immortals. O thou of mighty arms, I am unable to act as thy priest now.
And according to thy own desire, thou canst appoint any one as thy priest
who will perform thy sacrifice.'

Vyasa said, 'Thus told, king Marutta became confused with shame, and
while returning home with his mind oppressed by anxiety, he met Narada on
his way. And that monarch on seeing the divine Rishi Narada stood before
him with due salutation, with his hands clasped together. Then Narada
addressing him thus said,--O royal sage, thou seemest to be not
well-pleased in thy mind; is all well with thee? Where hast thou been, O
sinless one, and whence the cause of this thy mental disquietude? And, O
king, if there be no objection to thy telling it to me, do thou, O best
of kings, disclose (the cause of thy anxiety) to me, so that, O prince, I
may allay the disquietude of thy mind with all my efforts.'

Vaisampayana continued, 'Thus addressed by the great Rishi Narada, king
Marutta informed him of the rebuff he had received from his religious
preceptor.'

Marutta said, 'Seeking for a priest to officiate at my sacrifice, I went
to that priest of the Immortals, Vrihaspati, the son of Angira, but he
did not choose to accept my offer. Having met with this rebuff from him,
I have no desire to live any longer now, for by his abandoning me thus, I
have, O Narada, become contaminated with sin.'

Vyasa said, 'Thus told by that king, Narada, O mighty prince, made this
reply to him with words which seemed to revive that son of Avikshit.'

Narada said, 'The virtuous son of Angira, Samvarta by name is wandering
over all the quarters of the earth in a naked state to the wonder of all
creatures; do thou, O prince, go to him. If Vrihaspati does not desire to
officiate at thy sacrifice, the powerful Samvarta, if pleased with thee,
will perform thy sacrifice.'

Marutta said, 'I feel as if instilled with new life, by these thy words,
O Narada, but O the best of speakers, do thou tell me where I can find
Samvarta, and how I can remain by his side, and how I am to act so that
he may not abandon me, for I do not desire to live if I meet with a
rebuff from him also.'

Narada said, 'Desirous of seeing Maheswara, O prince, he wanders about at
his pleasure in the city of Varanasi, in the garb of a mad man. And
having reached the gate of that city, thou must place a dead body
somewhere near it, and the man who shall turn away on seeing the corpse,
do thou, O prince, know that man to be Samvarta, and knowing him, do thou
follow his footsteps wheresoever that powerful man chooses to go and
finding him (at length) in a lonely place thou must seek his protection
with thy hands clasped together in supplication to him. And if he
enquires of thee as to the person who has given thee the information
about his own self, do thou tell him that Narada has informed thee about
Samvarta. And if he should ask thee to follow me, thou must tell him
without any hesitation, that I have entered into the fire.'

Vyasa said, 'Having signified his assent to the proposal of Narada, that
royal sage after duly worshipping him, and taking his permission,
repaired to the city of Varanasi, and having reached there, that famous
prince did as he had been told, and remembering the words of Narada, he
placed a corpse at the gate of the city. And by coincidence, that
Brahmana also entered the gate of the city at the same time. Then on
beholding the corpse, he suddenly turned away. And on seeing him turn
back, that prince, the son of Avikshit followed his footsteps with his
hands clasped together, and with the object of receiving instruction from
him. And then finding him in a lonely place, Samvarta covered the king
with mud and ashes and phlegm and spittle. And though thus worried and
oppressed by Samvarta, the king followed that sage with his hands clasped
together in supplication and trying to appease him. At length overcome
with fatigue, and reaching the cool shade of a sacred fig tree with many
branches, Samvarta desisted from his course and sat himself to rest.'



SECTION VII

"Samvarta said, 'How hast thou come to know me, and who has referred thee
to me, do thou tell this to me truly, if thou wishest me to do what is
good to thee. And if thou speak truly, thou shalt attain all the objects
of thy desire, and shouldst thou tell a lie, thy head shall be riven in a
hundred pieces.'

Marutta said, 'I have been told by Narada, wandering on his way, that
thou art the son of our family-priest, and this (information) has
inclined my mind (towards thee), with exquisite satisfaction.'

Samvarta said, 'Thou hast told this to me truly. He (Narada) knows me to
be a performer of sacrifices. Now tell me where is Narada living at
present.'

Marutta said, 'That prince of celestial saints (Narada) having given me
this information about thee, and commended me to thy care, has entered
into the fire.'

Vyasa said, 'Hearing these words from the king (Marutta) Samvarta was
highly gratified, and he said (addressing Marutta). 'I too am quite able
to do all that.' Then, O prince, that Brahmana, raving like a lunatic,
and repeatedly scolding Marutta with rude words, again accosted him thus,
'I am afflicted with a cerebral disorder, and, I always act according to
the random caprices of my own mind. Why art thou bent upon having this
sacrifice performed by a priest of such a singular disposition? My
brother is able to officiate at sacrifices, and he has gone over to
Vasava (Indra), and is engaged in performing his sacrifices, do thou
therefore have thy sacrifice performed by him. My elder brother has
forcibly taken away from me all my household goods and mystical gods, and
sacrificing clients, and has now left to me only this physical body of
mine, and, O son of Avikshit, as he is worthy of all respect from me, I
cannot by any means officiate at thy sacrifice, unless with his
permission. Thou must therefore go to Vrihaspati first, and taking his
permission thou canst come back to me, if thou hast any desire to perform
a sacrifice, and then only shall I officiate at thy sacrifice.'

Marutta said, 'Do thou listen to me, O Samvarta, I did go to Vrihaspati
first, but desiring the patronage of Vasava, he did not wish to have me
as his sacrificer. He said, 'Having secured the priesthood of the
Immortals, I do not desire to act for mortals, and, I have been forbidden
by Sakra (Indra) to officiate at Marutta's sacrifice, as he told me that
Marutta having become lord of the earth, was always filled with a desire
to rival him.' And to this thy brother assented by saying to the Slayer
of Vala (Indra),--Be it so. Know thou, O best of ascetics, that as he had
succeeded in securing the protection of the Lord of the Celestials, I
repaired to him with gratified heart, but he did not agree to act as my
priest. And thus repulsed, I now desire to spend all I possess, to have
this sacrifice performed by thee, and to outstrip Vasava by the merit of
thy good offices. As I have been repulsed by Vrihaspati for no fault of
mine, I have now no desire, O Brahmana, to go to him to seek his aid in
this sacrifice."

Samvarta said, 'I can certainly, O king, accomplish all that thou
desirest, if only thou agree to do all that I shall ask thee to do, but I
apprehend that Vrihaspati and Purandara (Indra) when they will learn that
I am engaged in performing thy sacrifice, will be filled with wrath, and
do all they can to injure thee. Therefore, do thou assure me of thy
steadfastness, so as to ensure my coolness and constancy, as otherwise.
if I am filled with wrath against thee, I shall reduce (destroy) thee and
thy kindred to ashes."

Marutta said, 'If ever I forsake thee, may I never attain the blessed
regions as long as the mountains shall exist, and the thousand-rayed sun
continue to emit heat: if I forsake dice, may I never attain true wisdom,
and remain for ever addicted to worldly (material) pursuits."

Samvarta said, "Listen, O son of Avikshit, excellent as it is the bent of
thy mind to perform this act, so too, O king, have I in my mind the
ability to perform the sacrifice, I tell thee, O king, that thy good
things will become imperishable, and that thou shalt lord it over Sakra
and the Celestials with Gandharvas. For myself, I have no desire to amass
wealth or sacrificial presents, I shall only do what is disagreeable to
both Indra and my brother, I shall certainly make thee attain equality
with Sakra, and I tell thee truly that I shall do what is agreeable to
thee."



SECTION VIII

"Samvarta said, "There is a peak named Munjaban on the summits of the
Himalaya mountains, where the adorable Lord of Uma (Mahadeva) is
constantly engaged in austere devotional exercises. There the mighty and
worshipful god of great puissance, accompanied by his consort Uma, and
armed with his trident, surrounded by wild goblins of many sorts,
pursuing his random wish or fancy, constantly resides in the shade of
giant forest trees, or in the caves, or on the rugged peaks of the great
mountain. And there the Rudras, the Saddhyas, Viswedevas, the Vasus,
Yama, Varuna, and Kuvera with all his attendants, and the spirits and
goblins, and the two Aswins, the Gandharvas, the Apsaras, the Yakshas, as
also the celestial sages, the Sun-gods, as well as the gods presiding
over the winds, and evil spirits of all sorts, worship the high-souled
lord of Uma, possessed of diverse characteristics. And there, O king, the
adorable god sports with the wild and playful followers of Kuvera,
possessed of weird and ghostly appearances. Glowing with its own
splendour, that mountain looks resplendent as the morning sun. And no
creature with his natural eyes made of flesh, can ever ascertain its
shape or configuration, and neither heat nor cold prevails there, nor
doth the sun shine nor do the winds blow. And, O king, neither doth
senility nor hunger, nor thirst, nor death, nor fear afflict any one at
that place. And, O foremost of conquerors, on all sides of that mountain,
there exist mines of gold, resplendent as the rays of the sun. And O
king, the attendants of Kuvera, desirous of doing good to him, protect
these mines of gold from intruders, with uplifted arms. Hie thee thither,
and appease that adorable god who is known by the names of Sarva, Bedha,
Rudra, Sitikantha, Surapa, Suvarcha, Kapardi, Karala, Haryyaksha, Varada,
Tryaksha, Pushnodantabhid, Vamana, Siva, Yamya, Avyaktarupa, Sadvritta,
Sankara, Kshemya, Harikesa, Sthanu, Purusha, Harinetra, Munda, Krishna,
Uttarana, Bhaskara, Sutirtha, Devadeva, Ranha, Ushnishi, Suvaktra,
Sahasraksha, Midhvan, Girisa, Prasanta, Yata, Chiravasa, Vilwadanda,
Siddha, Sarvadandadhara, Mriga, Vyadha, Mahan, Dhanesa, Bhava, Vara,
Somavaktra, Siddhamantra, Chakshu, Hiranyavahu, Ugra, Dikpati, Lelihana,
Goshtha, Shiddhamantra, Vrishnu, Pasupati, Bhutapati, Vrisha,
Matribhakta, Senani, Madhyama, Sruvahasta, Yati, Dhanwi, Bhargava, Aja,
Krishnanetra, Virupaksha, Tikshnadanshtra, Tikshna, Vaiswanaramukha,
Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta, Diptaksha, Mahauja,
Vasuretas, Suvapu, Prithu, Kritivasa, Kapalmali, Suvarnamukuta, Mahadeva,
Krishna, Tryamvaka, Anagha, Krodhana, Nrisansa, Mridu, Vahusali, Dandi,
Taptatapa, Akrurakarma, Sahasrasira, Sahasra-charana, Swadha-swarupa,
Vahurupa, Danshtri, Pinaki, Mahadeva, Mahayogi, Avyaya, Trisulahasta,
Varada, Tryamvaka, Bhuvaneswara, Tripuraghna, Trinayana, Trilokesa,
Mahanja, Sarvabhuta-prabhava, Sarvabhuta-dharana, Dharanidhara, Isana,
Sankara, Sarva, Siva, Visveswara, Bhava, Umapati, Pasupati, Viswarupa,
Maheswara, Virupaksha, Dasabhuja, Vrishavadhwaja, Ugra, Sthanu, Siva,
Rudra, Sarva, Girisa, Iswara, Sitakantha, Aja, Sukra, Prithu, Prithuhara,
Vara, Viswarupa, Virupaksha, Vahurupa, Umapati, Anangangahara, Hara,
Saranya, Mahadeva, Chaturmukha. There bowing unto that deity, must thou
crave his protection. And thus, O prince, making thy submission to that
high-souled Mahadeva of great energy, shalt thou acquire that gold. And
the men who go there thus, succeed in obtaining the gold. Thus
instructed, Marutta, the son of Karandhama, did as he was advised. And
made superhuman arrangements for the performance of his sacrifice. And
artisans manufactured vessels of gold for that sacrifice. And Vrihaspati
too, hearing of the prosperity of Marutta, eclipsing that of the gods,
became greatly grieved at heart, and distressed at the thought that his
rival Samvarta should become prosperous, became sick at heart, and the
glow of his complexion left him, and his frame became emaciated. And when
the lord of the gods came to know that Vrihaspati was much aggrieved, he
went to him attended by the Immortals and addressed him thus."



SECTION IX

"Indra said, "Dost thou, O Vrihaspati, sleep in peace, and are thy
servants agreeable to thee, dost thou seek the welfare of the gods, and
do the gods, O Brahmana, protect thee?"

Vrihaspati said, "I do sleep in peace in my bed. O Lord of the gods, and
my servants are to my liking and I always seek the welfare of the gods,
and they cherish me well."

Indra said, "Whence then is this pain, mental or physical, and why art
thou pale and altered in appearance (complexion) at present? Tell me, O
Brahmana, who those people are, who have caused thee pain, so that I may
kill them all."

Vrihaspati said, "O Indra, I have heard that Marutta will perform a great
sacrifice at which exquisite presents will be given by him (to Brahmanas)
and that at his sacrifice Samvarta will act as the officiating priest,
and therefore do I desire that he may not officiate as priest at that
sacrifice."

Indra said, "Thou, O Brahmana, hast attained all the object of thy desire
when thou hast become the excellent priest of the gods, versed in all the
sacred hymns, and hast overreached the influence of death and dotage,
what can Samvarta do to thee now?"

Vrihaspati said, "Prosperity of a rival is always painful to one's
feelings, and for this reason too, thou dost with try attendant gods
persecute the Asuras with their with and kin, and kill the most
prosperous among them; hence, O Lord of the gods, am I changed in
appearance at the thought that my rival is prospering, therefore, O
Indra, do thou, by all means, restrain Samvarta and king Marutta."

Indra turning to Agni said, "Do thou, O Jataveda, following my direction,
go to king Marutta to present Vrihaspati to him, and say unto him that
this Vrihaspati will officiate at his sacrifice and make him immortal."

Agni said, "I shall presently, O adorable one, repair thither as thy
messenger, to present Vrihaspati to king Marutta; and to make Indra's
words true, and to show respect to Vrihaspati, Agni departed."

Vyasa said, "Then the high-souled fire-god went on his errand,
devastating all the forests and trees, like unto the mighty wind, roaring
and revolving at random at the end of the winter season."

Marutta said, "Behold! I find the fire-god come in his own embodiment,
this day, therefore do thou, O Muni, offer him a seat and water, and a
cow, and water for washing the feet."

Agni said, "I accept thy offerings of water, seat, and water for washing
the feet, O sinless one, do thou know me as the messenger of Indra, come
to thee, in accordance with his directions."

Marutta said, "O Fire-god, is the glorious Lord of the Celestials happy,
and is he pleased with us, and are the other gods loyal to him? Do thou
enlighten me duly on all these points."

Agni said, "O lord of the earth, Sakra is perfectly happy, he is pleased
with thee, and wishes to make thee free from senility, and all the other
gods are loyal to him. Do thou, O king, listen to the message of the Lord
of the Celestials. And the object for which he has sent me to thee is to
present Vrihaspati to Marutta. O prince, let this priest (of the
Celestials) perform thy sacrifice, and make thee, who art only a mortal,
attain immortality."

Marutta said, "This twice-born Brahmana Samvarta will perform my
sacrifice, and I pray to Vrihaspati, that he having acted as priest to
Mahendra (Indra), it does not look well for him now to act as priest to
mortal men."

Agni said, "If this Vrihaspati officiate as thy priest, then shalt thou
by the blessings of Devaraja (Indra) attain the highest region in the
celestial mansion and attaining fame shalt thou certainly conquer the
heavenly region. And, O lord of men, if Vrihaspati act as thy priest,
thou shalt be able to conquer all the regions inhabited by men, and the
heavenly regions, and all the highest regions created by Prajapati and
even the entire kingdom of the gods."

Samvarta said, "Thou must never come again thus to present Vrihaspati to
Marutta: for know, O Pavaka, (Agni) if thou dost, I losing my temper,
will burn thee with my fierce evil eyes."

Vyasa said, "Then Agni apprehending destruction by fire, and trembling
like the leaves of the Aswattha tree (Ficus religiosa), returned to the
gods, and the high-souled Sakra seeing that carrier of oblations (Agni)
in the company of Vrihaspati said as follows:

Indra said, "O Jataveda (Agni), didst thou go to present Vrihaspati to
Marutta according to my direction? What did that sacrificing king say
unto thee and did he accept my message?"

Agni said, "Thy message was not acceptable by Marutta and when urged by
me, he clasping the hands of Vrihaspati, repeatedly said, that Samvarta
would act as his priest. And he also observed that he did not desire to
attain the worldly and the heavenly regions and all the highest regions
of Prajapati, and that if he were so minded, he would accept the terms of
Indra."

Indra said, "Do thou go back to that king and meeting him, tell him these
words of mine, full of significance, and if he obey them not, I shall
strike him with my thunderbolt."

Agni said, "Let this king of the Gandharvas repair thither as thy
messenger, O Vasava, for, I am afraid to go thither myself. Know, O
Sakra, that highly incensed Samvarta, used to ascetic practices, told me
these words in a rage. 'I shall burn thee with my fierce evil eyes if
thou on any account come again here to present Vrihaspati to king
Marutta.'"

Sakra said, "O Jataveda, it is thou who dost burn all other things and
there is none else who can reduce thee to ashes. All the world is afraid
to come in contact with thee. O carrier of oblations, these words of
thine are worthy of no credence."

Agni said, "Thou, O Sakra, hast encompassed the dominion of the heaven
and the earth and the firmament by the might of thy own arms, but even
thus how could Vritra (of old) wrest from thee the sovereignty of the
celestial regions?"

Indra said, "I can reduce my foes to submission and can even reduce the
size of a mountain to an atom, if I will it. But, O Vahnni, as I do not
accept the libation of Soma if offered by a foe, and as I do not strike
the weak with my thunderbolt, Vritra seemed to triumph over me for a
time. But who among mortals can live in peace by creating feud with me. I
have banished the Kalakeyas to the earth, and removed the Danavas from
heaven, and have terminated the existence of Prahlada in heaven. Can
there be any man who can live in peace by provoking my enmity?"

Agni said, "Dost thou, O Mahendra, remember that in olden times when the
sage Chyavana officiated at the sacrifice of Saryati with the twin gods
Aswins and himself appropriated the Soma offering alone, thou wert filled
with wrath, and when bent upon preventing Saryati's sacrifice, thou didst
violently strike Chyavana with thy thunderbolt? But that Brahmana, O
Purandara, giving way to passion, was able by the power of his devotions
to seize and hold fast by hand with thy thunder-bolt in it. And in a
rage, he again created a terrible looking enemy of thine, the Asura named
Mada assuming all shapes, on beholding whom thou didst shut thine eyes
with fear, whose one huge jaw was placed on earth, and the other extended
to the celestial regions, and who looked terrible with his thousand sharp
teeth extending over a hundred Yojanas, and had four prominent ones
thick-set, and shining like a pillar of silver, and extending over two
hundred Yojanas. And when grinding his teeth he pursued thee with his
terrible and uplifted pike with the object of killing thee. Thou on
beholding that terrible monster, presented a (pitiful) spectacle to all
the by-standers. Then, O slayer of Danavas, overcome with fear of the
monster, with thy hands clasped in supplication, thou didst seek the
protection of the great sage. The might of Brahmanas, O Sakra, is greater
than that of the Kshatriyas. None are more powerful than Brahmanas and
knowing duly, as I do, the power of Brahmanas, I do not, O Sakra, desire
to come in conflict with Samvarta."



SECTION V

"Indra said, "Even so it is; the might of Brahmanas is great and there
are none more powerful than Brahmanas, but I can never bear with
equanimity the insolent pride of Avikshita's son, and so shall I smite
him with my thunderbolt. Therefore, O Dhritarashtra, do thou according to
my direction repair to king Marutta attended by Samvarta, and deliver
this message to him--'Do thou, O prince, accept Vrihaspati as thy
spiritual preceptor, as otherwise, I shall strike thee with my terrific
thunderbolt.'"

Vyasa said, "Then Dhritarashtra betook himself to that monarch's court
and delivered this message to him from Vasava."

Dhritarashtra said, "O lord of men, know that I am Dhritarashtra the
Gandharva, come here with the object [of] delivering to thee the message
of Indra. Do thou, O lion among kings, listen to the words which the
high-souled lord of all the worlds meant for thee,--That one of
incomprehensible achievements (Indra) only said this much, 'Do thou
accept Vrihaspati as thy officiating priest for the sacrifice, or if thou
do not comply with my request, I shall strike thee with my terrific
thunderbolt.'"

Marutta said, "Thou, O Purandara, the Viswadevas, the Vasus and the
Aswins ye all know, that in this world there is no escape from the
consequences of playing false to a friend; it is a great sin like unto
that of murdering a Brahman. Let Vrihaspati (therefore) officiate as
priest to that Mahendra the supreme Deva (god), the highest one wielding
the thunderbolt, and O prince, Samvarta will act as my priest, as neither
his (Indra's) words, nor thine commend themselves to me."

The Gandharva said, "Do thou, O lion among princes, listen to the
terrible war-cry of Vasava roaring, in the heavens. Assuredly, and openly
will Mahendra hurl his thunderbolt at thee. Do thou therefore be-think
thyself of thy good, for this is the time to do it."

Vyasa said, "Thus accosted by Dhritarashtra, and hearing the roar of
howling Vasava, the king communicated this intelligence to Samvarta
steadfast in devotion and the highest of all virtuous men."

Marutta said, "Verily this rain-cloud floating in the air indicates that
Indra must be near at present, therefore, O prince of Brahmanas, I seek
shelter from thee. Do thou, O best of Brahmanas, remove this fear of
Indra from my mind. The Wielder of the thunderbolt is coming encompassing
the ten directions of space with his terrible and superhuman refulgence
and my assistants at this sacrificial assembly have been overcome with
fright.

Samvarta said, "O lion among kings, thy fear of Sakra will soon be
dispelled, and I shall soon remove this terrible pain by means of my
magic lore (incantation); be calm and have no fear of being overpowered
by India. Thou hast nothing to fear from the god of a hundred sacrifices.
I shall use my staying charms, O king, and the weapons of all the gods
will avail them not. Let the lightening flash in all the directions of
space, and the winds entering into the clouds pour down the showers amid
the forests and the waters deluge the heavens and the flashes of
lightning that are seen will avail not. Thou hast nothing to fear, let
Vasava pour down the rains and plast his terrific thunderbolt where he
will, floating among the watery masses (clouds) for thy destruction, for
the god Vahnni (Agni) will protect thee in every way, and make thee
attain all the objects of thy desire."

Marutta said, "This appalling crash of the thunderbolt together with the
howling of the winds, seem terrible to my ears and my heart is afflicted
again and again, O Brahmana, and my peace of mind is gone at present."

Samvarta said, "O king, the feat in thy mind from this terrible
thunderbolt will leave thee presently. I shall dispel the thunder by the
aid of the winds, and setting aside all fear from thy mind, do thou
accept a boon from me according to thy heart's desire, and I shall
accomplish it for thee."

Marutta said, "I desire, O Brahmana, that Indra all on a sudden should
come in person at this sacrifice, and accept the oblation offered to him,
and that all the other gods also come and take their own shares of the
offerings and accept the libations of Soma offered to them."

Samvarta said, "I have by the power of my incantations attracted Indra in
person to this sacrifice. Behold, O monarch, Indra coming with his
horses, and worshipped by the other gods hastening to this sacrifice."

Then the lord of the Devas attended by the other gods and riding in his
chariot drawn by the most excellent steeds, approached the sacrificial
altar of that son of Avikshit and drank the Soma libations of that
unrivalled monarch. And king Marutta with his priest rose to receive
Indra coming with the host of gods and well-pleased in mind, he welcomed
the lord of the Devas with due and foremost honours according to the
Sastras.

Samvarta said, "Welcome to thee, O Indra, by thy presence here, O learned
one, this sacrifice has been made grand. O slayer or Vala and Vritra. do
thou again quaff this Soma juiced produced by me today.'

Marutta said, "Do thou look with kindness upon me, I bow unto thee, O
Indra, by thy presence, my sacrifice has been perfected, and my life too
blessed with good results. O Surendra, this excellent Brahmana, the
younger brother of Vrihaspati is engaged in performing my sacrifices."

Indra said. "I know thy priest, this highly energetic ascetic, the
younger brother of Vrihaspati, at whose invitation I have come to this
sacrifice. I am, O monarch, well-pleased with thee and my resentment
against thee hath been destroyed."

Samvarta said, "If, O prince of the Devas, thou art pleased with us, do
thou thyself give all the directions for this sacrifice, and O Surendra,
thyself ordain the sacrificial portions (for the gods), so that, O god,
all the world may know that it hath been done by thee."

Vyasa said, "Thus accosted by the son of Angira, Sakra himself gave
directions to all the gods to erect the hall of assembly, and a thousand
well-furnished excellent rooms looking grand as in a picture, and
speedily to complete the staircase massive and durable, for the ascent of
the Gandharvas and Apsaras and to furnish that portion of the sacrificial
ground reserved for the dance of the Apsaras, like unto the palace of
Indra in the heaven. O king, thus directed, the renowned dwellers of
heaven speedily fulfilled the directions of Sakra. And then, O king,
Indra well-pleased and adored, thus said to king Marutta,--O prince, by
associating with thee at this sacrifice, thine ancestors who have gone
before thee, as well as the other gods have been highly gratified and
have accepted the oblations offered by thee. And now, O king, let the
foremost of regenerate beings offer on the sacrificial altar a red bull
appertaining to the Fire-god and a sacred and duly consecrated blue bull
with a variegated skin, appertaining to the Viswedevas. Then, O king, the
sacrificial ceremony grew in splendour, wherein the gods themselves
collected the food, and Sakra, the lord of the gods, possessed of horses,
and worshipped by the Brahmanas, became an assistant at the sacrifice.
And then the high-souled Samvarta ascending the altar, and looking
radiant as the second embodiment of the blazing fire, loudly addressing
the gods with complaisance, offered oblations of clarified butter to the
fire with incantation of the sacred hymns. And then the slayer of Vala
first drank the Soma juice, and then the assembly of other gods drank
Soma. And then in happiness and with the king's permission they returned
home and well-pleased and delighted. Then that monarch, the slayer of his
enemies, with a delighted heart, placed heaps of gold on diverse spots,
and distributing the immense wealth to the Brahmanas, he looked glorious
like Kuvera, the god of wealth. And with a buoyant heart, the king filled
his treasury with different kinds of wealth, and with the permission of
his spiritual preceptor, he returned (to his kingdom) and continued to
rule the entire realm extending to the borders of the sea. So virtuous in
this world was that king, at whose sacrifice such an enormous quantity of
gold vas collected, and now, O prince, thou must collect that gold and
worshipping the gods with due rites, do thou perform this sacrifice."

Vaisampayana continued, "Then the Pandava prince Yudhishthira was
delighted on hearing this speech of the son of Satyavati (Vyasa), and
desirous of performing his sacrifice with those riches, he held repeated
consultations with his ministers."



SECTION XI

Vaisampayana said, "When Vyasa of wonderful achievements had concluded
his speech to the king, the highly-puissant son of Vasudeva (Krishna)
also addressed him. Knowing the king, the son of Pritha, afflicted in
mind, and bereft of his relatives and kinsmen slain in battle, and
appearing crest-fallen like the sun darkened eclipse, or fire smothered
by smoke, that prop of the Vrishni race (Krishna), comforting the son of
Dharma, essayed to address him thus."

Vasudeva said, "All crookedness of heart leads to destruction
(perdition?) and all rectitude leads to Brahman (spiritual excellence).
If this and this only is the aim and object of all true wisdom, then what
can mental distraction do (to one who understands this)? Thy Karma has
not yet been annihilated, nor have thy enemies been subjugated, for thou
dost not yet know the enemies that are still lurking within thine own
flesh. I shall (therefore) relate to thee truly as I have heard it, the
story of the war of Indra with Vritra as it took place. In ancient times
the Prithivi (earth), O king, was encompassed by Vritra, and by this
abstraction of earthly matter, the seat of all odour, there arose bad
odours on all sides, and the Performer of a hundred sacrifices (Indra),
being much enraged by this act, hurled his thunderbolt at Vritra. And
being deeply wounded by the thunderbolt of mighty Indra, Vritra entered
into the (waters), and by doing so he destroyed their property. The
waters being seized by Vritra, their liquid property left them. At this
Indra became highly enraged and again smote him with his thunderbolt. And
he (Vritra) smitten by the thunderbolt by the most powerful Indra betook
himself to the Jyoti (luminous matter) and abstracted its inherent
property. The luminous matter being overwhelmed by Vritra and its
property, colour and form being thereby lost, the wrathful Indra again
hurled his thunderbolt at him. And thus wounded again by Indra of
immeasurable power, Vritra entered all on a sudden into the Vayu (gaseous
matter). and thereafter made away with its inherent property. And this
matter being overpowered by Vritra and its property, viz., touch being
lost, Indra became again filled with wrath and flung his thunderbolt at
him. And wounded therein by the mighty (Indra), he overwhelmed the Akasa
(ether), and took away its inherent property, and the Akasa being
overwhelmed by Vritra, and its property, sound being destroyed, the god
of a hundred sacrifices highly incensed, again smote him with his
thunderbolt. And thus smitten by the mighty Indra, he suddenly entered
into his (Sakra's) body, and took away its essential attributes. And
overtaken by Vritra, he was filled with great illusion. And, O venerable
sir, the mightiest of Bharata's race, we have heard that Vasistha
comforted Indra (when he was thus afflicted) and that the god of a
hundred sacrifices slew Vritra in his body by means of his invisible
thunderbolt, and know, O prince, that this religious mystery was recited
by Sakra to the great sages, and they in turn told it to me."



SECTION XII

"Vasudeva said, "There are two kinds of ailments, physical and mental.
They are produced by the mutual action of the body and mind on each
other, and they never arise without the interaction of the two. The
ailment that is produced in the body, is called the physical ailment, and
that which has its seat in the mind, is known as the mental ailment. The
cold, the warm (phlegm and bile) as well as the windy humours, O king,
are the essential transformations generated in the physical body, and
when these humours are evenly distributed, and are present in due
proportions, they are said to be symptomatic of good health. The warm
humour is acted upon (allayed) by the cold, and the cold by the warm. And
Sattwa, Rajas and Tamas are the attributes of the soul, and it is said by
the learned that their presence in due proportions indicates health (of
the mind). But if any of the three preponderates, some remedy is enjoined
(to restore the equilibrium). Happiness is overcome by sorrow, and sorrow
by pleasure. Some people while afflicted by sorrow, desire to recall
(past) happiness, while others, while in the enjoyment of happiness,
desire to recall past sorrow. But thou, O son of Kunti, dost neither
desire to recall thy sorrows nor thy happiness; what else dost thou
desire to recall barring this delusion of sorrow? Or, perchance, O son,
of Pritha, it is thy innate nature, by which thou art at present
overpowered. Thou dost not desire to recall to thy mind the painful sight
of Krishna standing in the hall of assembly with only one piece of cloth
to cover her body, and while she was in her menses and in the presence of
all the Pandavas. And it is not meet that thou shouldst brood over thy
departure from the city, and thy exile with the hide of the antelope for
thy robe, and thy wanderings in the great forest, nor shouldst thou
recall to thy mind the affliction from Jatasura, the fight with
Chitrasena, and thy troubles from the Saindhavas. Nor it is proper, O son
of Pritha, and conqueror of thy foes, that thou shouldst recall the
incident of Kichaka's kicking Draupadi, during the period of thy exile
passed in absolute concealment, nor the incidents of the fight which took
place between thyself and Drona and Bhishma. The time has now arrived,
when thou must fight the battle which each must fight single-handed with
his mind. Therefore, O chief of Bharata's race, thou must now prepare to
carry the struggle against thy mind, and by dint of abstraction and the
merit of thine own Karma, thou must reach the other side of (overcome)
the mysterious and unintelligible (mind). In this war there will be no
need for any missiles, nor for friends, nor attendants. The battle which
is to be fought alone and single-handed has now arrived for thee. And if
vanquished in this struggle, thou shalt find thyself in the most wretched
plight, and O son of Kunti, knowing this, and acting accordingly, shalt
thou attain success. And knowing this wisdom and the destiny of all
creatures, and following the conduct of thy ancestors, do thou duly
administer thy kingdom."



SECTION XIII

"Vasudeva said, "O scion of Bharata's race, salvation is not attained by
foregoing the external things (like kingdom, etc), it is only attained by
giving up things which pander to the flesh (body). The virtue and
happiness which are attainable by the person who has renounced only the
external objects, but who is at the same time engrossed by passions and
weakness of the flesh, let these be the portion of our enemies. The word
with two letters is Mrit-yu (death of the soul or perdition), and the
word with three letters is Sas-wa-ta (Brahman) or the eternal spirit. The
consciousness that this or that thing is mine, or the state of being
addicted to worldly objects is Mrityu and the absence of that feeling is
Saswatam. And these two, Brahman and Mrityu, O king, have their seats in
the souls of all creatures, and remaining unseen, they, without doubt,
wage war with each other. And if, O Bharata, it be true that no creature
is ever destroyed, then one doth not make oneself guilty of the death of
a creature by piercing (destroying) its body. What matters the world to a
man, if having acquired the sovereignty of the whole earth with its
mobile and immobile creation, he does not become attached to it, or
engrossed in its enjoyment. But the man who having renounced the world,
has taken to the life of the recluse in the forest, living on wild roots
and edibles, if such a man, O son of Pritha, has a craving for the good
things of the world, and is addicted to them, he may be said to bear
Mrityu (death) in his mouth. Do thou, O Bharata, watch and observe the
character of thy external and internal enemies, (by means of thy
spiritual vision), And the man who is able to perceive the nature of the
eternal reality is able to overreach the influence of the great fear
(perdition). Men do not look with approbation upon the conduct of those
who are engrossed in worldly desires and there is no act without having a
desire (at its root) and all (Kama) desires are, as it were, the limbs
(offshoots) of the mind. Therefore, wise men knowing this subjugate their
desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga
to be the perfect way (to salvation) by reason of the practices of his
many former births. And remembering that, what the soul desires, is not
conducive to piety and virtue, but that the suppression of the desires is
at the root of all true virtue, such men do not engage in the practice of
charity, Vedic learning, asceticism and Vedic rites whose object is
attainment of worldly prosperity, ceremonies, sacrifices, religious rules
and meditation, with the motive of securing any advantage thereby. By way
of illustration of this truth, the sages versed in ancient lore, recite
these Gathas called by the name of Kamagita, do thou O Yudhishthira,
listen to the recital of them in detail. (Kama says) No creature is able
to destroy me without resorting to the proper methods (viz., subjugating
of all desires and practice of Yoga etc.) If a man knowing my power,
strive to destroy me by muttering prayers etc., I prevail over him by
deluding him with the belief that I am the subjective ego within him. If
he wish to destroy me by means of sacrifices with many presents, I
deceive him by appearing in his mind as a most virtuous creature amongst
the mobile creation, and if he wish to annihilate me by mastering the
Vedas and Vedangas, I over reach him by seeming to his mind to be the
soul of virtue amongst the immobile creation. And if the man whose
strength lies in truth, desire to overcome me by patience, I appear to
him as his mind, and thus he does not perceive my existence, and if the
man of austere religious practices, desire to destroy me by means of
asceticism, I appear in the guise of asceticism in his mind, and thus he
is prevented from knowing me, and the man of learning, who with the
object of attaining salvation desires to destroy me, I frolic and laugh
in the face of such a man intent on salvation. I am the everlasting one
without a compeer, whom no creature can kill or destroy. For this reason
thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this
means, thou mayst attain what is well for thee. Do thou therefore make
preparations for the due performance of the horse sacrifice with
presents, and various other sacrifices of great splendour, and
accompanied with presents. Let not therefore grief overpower thee again,
on beholding thy friends lying slain on the battlefield. Thou canst not
see the men slain in this battle alive again. Therefore shouldst thou
perform magnificent sacrifices with presents, so that thou mayst attain
fame in this world, and reach the perfect way (hereafter)."



SECTION XIV

"Vaisampayana said, "With such speeches as these, was the royal saint
Yudhishthira, bereft of his friends, consoled by those sages of great
ascetic merits. And O monarch, that lord of men exhorted by the
worshipful Viswarasraba himself, and by Dwaipayana (Vyasa), Krishna
Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the
sharpwitted Vijaya, as well as by other great men, and Brahmanas versed
in the Sastras, became relieved of all mental affliction and sorrow
arising from the death of his dear relations. And that monarch
Yudhishthira after performing the obsequial ceremonies of his departed
friends, and honouring the Brahmanas and Devas (gods), brought the
kingdom of the earth with its girdle of oceans, under his sway. And that
prince of Kuru's race having regained his kingdom, with a tranquil mind,
thus addressed Vyasa, Narada and the other sages who were present. I have
been comforted by the words of so great, ancient and aged saints as
yourselves, and I have now no cause left for the least affliction. And
likewise, I have attained great wealth, with which I may worship the
gods. Therefore, with your assistance, I shall now perform the sacrifice,
O the best of regenerate beings. We have heard that those (Himalayan)
regions are full of wonders. Therefore, O Brahmana, saint and grandsire
do thou so ordain that under thy protection we may safety reach the
Himalaya mountains, the performance of my sacrifice being entirely within
thy control, and then the adorable celestial saint Narada and Devasthana
have also addressed exquisite and well-meaning words for our well being.
No unlucky man in times of great tribulation and distress, has ever the
good fortune to secure the services of such preceptors and friends
approved by all virtuous men. Thus addressed by the king, those great
saints, bidding the king and Krishna and Arjuna to repair to the
Himalayan regions, then and there vanished in the presence of the
assembled multitude, and the king, the lordly son of Dharma, then seated
himself there for a while. And the Pandavas then in consequence of the
death of Bhishma, were engaged in performing his funeral ceremonies. And
their time, while thus engaged, seemed too long in passing and performing
the last rites to the mortal remains of Bhishma, Karna and other foremost
Kauravas, they gave away large presents to Brahmanas. And then the
foremost descendant of Kuru again performed with Dhritarashtra the
funeral rites (of the heroes slain in battle), and having given away
immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in
advance, made this entry into the city of Hastina Nagar, and consoling
his lordly uncle, possessed of eyes of wisdom, that virtuous prince
continued to administer the earth with his brothers.



SECTION XV

Janamejaya said, 'O the best of regenerate beings, when the Pandavas had
reconquered and pacified their kingdom, what did the two warriors,
Vasudeva and Dhananjaya do?

Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were
highly pleased when the Pandavas had succeeded in regaining and pacifying
their dominions, and they deported themselves with great satisfaction,
like unto Indra and his consort in the celestial regions, and amidst
picturesque woodland sceneries, and tablelands of mountains, and sacred
places of pilgrimage, and lakes and rivers, they travelled with great
pleasure like the two Aswins in the Nandana garden of Indra. And, O
Bharata, the high-souled Krishna and the son of Pandu (Dhananjaya)
entering the beautiful hall of assembly at Indraprastha, whiled away
their time in great merriment. And there, O prince, they passed their
time in recounting the stirring incidents of the war, and the sufferings
of their past lives. And those two high-souled ancient sages, glad at
heart, recited the genealogy of the races of saints and gods. Then
Kesava, knowing the full import of all matters, addressed Partha in a
sweet and beautiful speech of excellent style and import. And then
Janarddana comforted the son of Pritha afflicted by the death of his
sons, and thousands of other relatives. And he of great ascetic merit and
knowing the science of all things having duly consoled him, Arjuna rested
for a while, as if a great burden had been removed from his own person.
Then Govinda (Krishna) consoling Arjuna with sweet speech addressed these
well-reasoned words to him.

Vasudeva said, 'O Arjuna, the terror of thine enemies, this whole earth
has been conquered by the king, the son of Dharma, relying on the power
of thy arms. And O the best of men, the virtuous king Yudhishthira now
enjoys the sovereignty of the earth without a rival, by the might of
Bhimasena and the twin brothers. O thou who knowest what virtue is, it
was by righteousness alone that the king has been able to regain his
kingdom free from all enemies (thorns), and it was by the action of
righteousness that king Suyodhana has been killed in battle, and, O son
of Pritha and pillar of the Kuru race, the wicked sons of Dhritarashtra,
avaricious, always rude in speech, and bent upon an unrighteous course of
conduct, having been exterminated with their followers, the king, the son
of Dharma and lord of the earth, now peaceably enjoys the entire kingdom
of the earth with thy aid, and I too, O son of Pandu, have been
pleasantly whiling away my time in thy company, amidst woodland scenes. O
terror of thine enemies, what more need I tell thee, but that where thou
and Pritha, and the king, the son of Dharma, and the mighty Bhimasena and
the two sons of Madri are, there am I attracted with exquisite delight. O
descendant of Kuru, in these delightful and sacred and heaven-like halls
of assembly a long time hath fleeted away in thy company without my
seeing Vasudeva, Valadeva and other leaders of the Vrishni race. And now
I am desirous of repairing to the city of Dwaravati. Do thou therefore, O
most valorous of men, assent to my departure. When king Yudhishthira was
smitten heavily with affliction, I with Bhishma, have recited to him many
appropriate legends suited to the occasion with a view of assuaging his
grief, and the pliant and high-minded Yudhishthira, though our sovereign
and versed in all lore paid due heed to our words. That son of Dharma
honours truth, and is grateful and righteous, therefore will his virtue
and good sense and the stability of his power always endure. And now, O
Arjuna, if it pleases thee, do thou go to that high-minded prince and
tell him of my intention to depart from this place. For, O thou of mighty
arms, even if death cometh to me, I am unwilling to do anything that may
displease him, leaving alone my going to the city of Dwaravati. O son of
Pritha and descendant of Kuru, I now tell thee truly, desiring to do only
what is good and agreeable to thee, and there can be nothing equivocal in
it in any way, that the necessity for my staying here no longer exists,
because, O Arjuna, that monarch the son of Dhritarashtra bath been slain
with his armies and attendants, and the earth, my friend, with its girdle
of seas and its mountains and woods and forests, and the kingdom of the
Kuru king filled with various gems, have passed under the sway of that
wise son of Dharma. And O foremost prince of Bharata's race, may that
virtuous prince administer the entire kingdom of the earth in
righteousness, and with the respect and approbation of numerous
high-souled Siddhas, and having his praises always extolled by the court
heralds. Do thou, O chieftain of Kuru's race, accompany me to-day to the
presence of the king, the great aggrandiser of the Kuru race, and sound
him of my intended return to Dwaraka. As Yudhishthira the high-souled
king of the Kurus always commands my love and respect, I have, O son of
Pritha, placed this my body and all the wealth that I have in my house,
at his disposal. And O prince Partha (son of Pritha), when this earth has
come under thy sway and that of the worshipful Yudhishthira of excellent
character, there no longer remains any necessity for my staying here
except for my affection for thee. And O monarch, when the redoubtable
Arjuna had been thus accosted by the noble-hearted Janarddana, he,
showing all the honours due to him, sorrowfully replied by merely saying
'be it so.'



SECTION XVI

(Anugita Parva)

"Janamejaya said, "When the high-souled Kesava and Arjuna after slaying
their enemies repaired to the assembly rooms, what conversation, O
regenerate one, took place between them?'

Vaisampayana said, "The son of Pritha (Arjuna), having recovered his own
kingdom, joyously spent his time, without doing anything else, in the
company of Krishna, his heart filled with delight, in that palace of
celestial beauty. One day, those two listlessly proceeded to a particular
part of the palace that looked, O king, like a veritable portion of
Heaven. Themselves filled with delight, they were then surrounded by
their relatives and attendents. Pandu's son, Arjuna, filled with joy in
the company of Krishna, surveyed that delightful mansion, and then
addressed his companion, saying, 'O--mighty-armed one, thy greatness
became known to me upon the approach of the battle. O son of Devaki, thy
form also, as the Lord of the universe, then became known to me! What thy
holy self said unto me at that time, O Kesava, through affection, has all
been forgotten by me, O chief of men, in consequence of the fickleness of
my mind. Repeatedly, however, have I been curious on the subject of those
truths. Thou again, O Madhava, wilt repair to Dwaraka soon.'

Vaisampayana continued, 'Thus addressed by him, Krishna of mighty energy,
that foremost of speakers, embraced Phalguna and replied unto him as
follows.

'Vasudeva said, 'I made thee listen to truths that are regarded as
mysteries. I imparted to thee truths that are eternal. Verily, I
discoursed to thee on Religion in its true form and on all the eternal
regions. It is exceedingly disagreeable to me to learn that thou didst
not, from folly, receive what I imparted. The recollection of all that I
told thee on that occasion will not come to me now. Without doubt, O son
of Pandu, thou art destitute of faith and thy understanding is not good.
It is impossible for me, O Dhananjaya, to repeat, in detail, all that I
said on that occasion. That religion (about which I discoursed to thee
then) is more than sufficient for understanding Brahma. I cannot
discourse on it again in detail. I discoursed to thee on Supreme Brahma,
having concentrated myself in Yoga. I shalt now, however, recite to thee
an old history upon the same topic. O foremost of all persons, observant
of duty, listen to everything I now say, so that, with an understanding
adapted to my teaching, thou mayst succeed in attaining to the highest
end. O chastiser of foes, on one occasion, a Brahmana came to us from the
regions of Heaven. Of irresistible energy, he came from the regions of
the Grandsire. He was duly reverenced by us. Listen. O son of Pritha,
without yielding to scruples of any kind, to what he, O chief of
Bharata's race, said, in answer to our enquiries, agreeably to heavenly
forms.'

The Brahmana said, That which thou askest me, O Krishna, connected with
the religion of Moksha (Emancipation), led by thy compassion for all
creatures (and not for thy own good),--that, indeed, which destroys all
delusion, O thou that art possessed of supreme puissance[6] I shall now
tell thee duly, O slayer of Madhu. Do thou listen with concentrated
attention as I discourse to thee, O Madhava. A Brahmana of the name of
Kasyapa, possessed of penances and the foremost of all persons conversant
with duties, came to a certain other Brahmana who had become conversant
with all the mysteries of religion.[7] Indeed, the latter had mastered
all the knowledge which the scriptures teach respecting the departure and
reappearance of beings and possessed that direct knowledge of all things
which Yoga gives. He was well skilled in the truths of all topics
relating to the world. He had mastered the truth about pleasure and pain.
He knew the truth about birth and death, and understood the distinctions
between merit and demerit. He was a beholder of the ends attained to by
embodied creatures high and low in consequence of their acts. He lived
like one emancipated from the world. Crowned with ascetic success and
possessed of perfect tranquillity of soul, he had all his senses under
complete control. He seemed to blaze with the resplendence of Brahma and
was capable of going everywhere at will. He knew the science of
disappearing at will from before the eyes of all. He used to rove in the
company of invisible Siddhas and celestial musicians. He used to sit and
converse with them on some spot retired from the bustle of humanity. He
was as unattached to all things as the wind. Kasyapa having heard of him
truly, desired to see him. Possessed of intelligence, that foremost of
all Brahmanas, approached the sage. Himself possessed of penances,
Kasyapa, moved by the desire of acquiring merit, fell, with a rapt heart,
at the feet of the sage when he had seen all those wonderful attributes.
Filled with wonder at the sight of those extraordinary accomplishments,
Kasyapa began to wait upon that foremost of all Brahmanas, with the
dutiful reverence of a disciple waiting upon his preceptor and succeeded
in propitiating him. By his devotion, O scorcher of foes, rendering to
hint the obedience due from a disciple to a preceptor, Kasyapa gratified
that Brahmana who possessed all these accomplishments and was endued,
besides, with scriptural learning and excellent conduct. Gratified with
Kasyapa, that Brahmana one day addressed him cheerfully and spoke as
follows, with an eye to the highest success. Listen to those words, O
Janarddana, as I repeat them.

"--'The ascetic crowned with success said,'--By diverse acts, O son, as
also by the aid of merit, mortal creatures attain to diverse ends here
and residence in Heaven. Nowhere is the highest happiness; nowhere can
residence be eternal. There are repeated falls from the highest regions
acquired with such sorrow. In consequence of my indulgence in sin, I had
to attain to diverse miserable and inauspicious ends, filled as I was
with lust and wrath, and deluded by cupidity. I have repeatedly undergone
death and rebirth. I have eaten diverse kinds of food, I have sucked at
diverse breasts. I have seen diverse kinds of mothers, and diverse
fathers dissimilar to one another. Diverse kinds of happiness have been
mine and diverse kinds of misery, O sinless one. On diverse occasions
have I been separated from what was agreeable and united with what was
disagreeable. Having earned wealth with great toil I have had to put up
with its loss. Insults and excessive misery I have received from king and
relatives. Mental and physical pain, of great severity, have been mine.
Humiliations I have undergone, and death and immurement under
circumstances of great severity. Falls into Hell have been mine, and
great tortures in the domains of Yama. Decrepitude and diseases have
repeatedly assailed me, and calamities, as frequent, in copious measure.
In this world I have repeatedly undergone all those afflictions that flow
from a perception of all pairs of opposites. After all this, one day,
overwhelmed with sorrow, blank despair came upon me. I took refuge in the
Formless. Afflicted as I was with great distress, I gave up the world
with all its joys and sorrows.[8] Understanding then this path, I
exercised myself in it in this world. Afterwards, through tranquillity of
soul, I attained to this success that thou seest. I shall not have to
come to this world again (after my departure hence). Verily, till I
attain to absorption into eternal Brahman, till, in fact, the final
dissolution of the universe, I shall look on those happy ends that will
be mine, and on those beings that constitute this universe.[9] Having
acquired this excellent success, I shall, after departing from this
world, proceed, to what is above it (i.e., Satyaloka) and thence to what
is higher (i.e., absorption into Brahman). Verily, I shall attain to the
condition, which is unmanifest aspect of Brahman. Let no doubt be thine
as regards this. O scorcher of foes, I shall not return to this world of
mortal creatures. O thou of great wisdom, I have become gratified with
thee. Tell me what I shall do for thee. The time has come for the
accomplishment of that purpose for which thou hast come hither. Verily, I
know that object for which thou hast sought me. I shall soon depart from
this world. Hence it is that I have given thee this hint. O thou of great
wisdom and experience, I have been highly gratified with thee for thy
behaviour. Do thou question me. I shall discourse on what is beneficial
to thee, agreeably to thy desire. I think thy intelligence is great.
Indeed, I applaud it much, for it was with the aid of that intelligence
that thou wert able to recognise me. Surely, O Kasyapa, thou art
possessed of great intelligence.'



SECTION XVII

"Vasudeva said, touching the feet of that sage, the Brahmana asked him
some questions that were exceedingly difficult to answer. That foremost
of all righteous persons then discoursed on those duties that were
referred to.

'Kasyapa said, 'How does the body dissolve away, and how is another
acquired? How does one become emancipated after passing through a
repeated round of painful rebirths? Enjoying Prakriti for sometime, how
does Jiva cast off the particular body (which Prakriti gives)? How does
Jiva, freed from the body, attain to what is different from it (viz.,
Brahman)? How does a human being enjoy (and endure the fruits of) the
good and bad acts done by him? Where do the acts exist of one that is
devoid of body?[10]

'The Brahmana said,--Thus urged by Kasyapa, the emancipated sage answered
those questions one after another. Do thou listen to me, O scion of the
Vrishi race, as I recite to thee the answers he made.'

'--The Emancipated sage said, 'Upon the exhaustion of those acts capable
of prolonging life and bringing on fame which are done in a particular
body that Jiva assumes, the embodied Jiva, with the span of his life
shortened, begins to do acts hostile to life and health. On the approach
of destruction, his understanding turns away from the proper course. The
man of uncleansed soul, after even a correct apprehension of his
constitution and strength and of the season of both his own life and of
the year, begins to eat at irregular intervals and to eat such food as is
hostile to him.[11] At such a time he indulges in practices that are
exceedingly harmful. He sometimes eats excessively and sometimes abstains
altogether from food. He eats bad food or bad meat or takes bad drinks,
or food that has been made up of ingredients incompatible with one
another. He eats food that is heavy in excess of the measure that is
beneficial, or before the food previously taken has been digested. He
indulges in physical exercise and sexual pleasure in excess of the due
measure, or through avidity for work, suppresses the urgings of his
corporeal organism even when they become pronounced. Or, he takes food
that is very juicy, or indulges in sleep during daytime. Food that is not
properly digested, of itself excites the faults, when the time comes.[12]
From such excitement of the faults in his body, he gets disease ending in
death itself. Sometimes the person engages in perverse or unnatural acts
like hanging (for bringing about his death). Through these causes the
living body of the creature dissolves away. Understand correctly the
manner as I declare it to thee.[13] Urged on by the Wind which becomes
violent, the heat in the body, becoming excited and reaching every part
of the body one after another, restrains all the (movements of the) vital
breaths. Know truly that excited all over the body, the heat becomes very
strong, and pierces every vital part where life may be said to reside. In
consequence of this, Jiva, feeling great pain, quickly takes leave of its
mortal casement. Know, O foremost of regenerate persons, that when the
vital parts of the physical organism become thus afflicted, Jiva slips
away from the body, overwhelmed with great pain. All living creatures are
repeatedly afflicted with birth and death. It is seen, O chief of
Brahmanas, that the pain which is felt by a person when casting off his
bodies is like what is felt by him when first entering the womb or when
issuing out of it. His joints become almost dislocated and he derives
much distress from the waters (of the womb).[14] Urged on by (another)
violent wind, the wind that is in the body becomes excited through cold,
and dissolves away the union of matter (called the body) into its
respective elements numbering five.[15] That wind which resides in the
vital breaths called Prana and Apana occurring within this compound of
the five primal elements, rushes upwards, from a situation of distress,
leaving the embodied creature. It is even thus that the wind leaves the
body. Then is seen breathlessness. The man then becomes destitute of
heat, of breath, of beauty, and of consciousness. Deserted by Brahman
(for Jiva is Brahman), the person is said to be dead. By those ducts
through which he perceives all sensuous objects, the bearer of the body
no longer perceives them. It is the eternal Jiva who creates in the body
in those very duets the life-breaths that are generated by food. The
elements gathered together become in certain parts firmly united. Know
that those parts are called the vitals of the body. It is said so in the
Sastras. When those vital parts are pierced, Jiva, rising up, enters the
heart of the living creature and restrains the principle of animation
without any delay. The creature then, though still endued with the
principle of consciousness, fails to know anything. The vital parts being
all overwhelmed, the knowledge of the living creature becomes overwhelmed
by darkness. Jiva then, who has been deprived of everything upon which to
stay, is then agitated by the wind. He then, deeply breathing a long and
painful breath, goes out quickly, causing the inanimate body to tremble.
Dissociated from the body, Jiva, however, is surrounded by his acts. He
becomes equipped on every side with all his auspicious acts of merit and
with all his sins. Brahmanas endued with knowledge and equipped with the
certain conclusions of the scriptures, know him, from indications, as to
whether he is possessed of merit or with its reverse. Even as men
possessed of eyes behold the fire-fly appearing and disappearing amid
darkness, men possessed of the eye of knowledge and crowned with success
of penances, behold, with spiritual vision, Jiva as he leaves the body,
as he is reborn, and as he enters the womb. It is seen that Jiva has
three regions assigned to him eternally. This world where creatures dwell
is called the field of action. Accomplishing acts good or bad, all
embodied creatures attain to the fruits thereof. In consequence of their
own acts, creatures acquire even here superior or inferior enjoyments.
Doers of evil deeds here, in consequence of those acts of theirs, attain
to Hell. This condition of sinking with head downwards, in which
creatures are cooked, is one of great misery. It is such that a rescue
therefrom is exceedingly difficult. Indeed; one should strive hard for
saving oneself from this misery. Those regions where creatures dwell when
they ascend from this world I shall now declare truly. Do thou listen to
me with attention. By listening to what I say, thou shalt attain to
firmness of understanding and a clear apprehension of (good and bad)
acts. Know that even those are the regions of all creatures of righteous
deeds, viz., the stellar worlds that shine in the firmament, the lunar
disc, and the solar disc as well that shines in the universe in its own
light. Upon the exhaustion, again, of their merits, they fall away from
those regions repeatedly. There, in Heaven itself, is distinction of
inferior, superior, and middling felicity. There, in Heaven itself, is
discontent at sight of prosperity more blazing than one's own. Even these
are the goals which I have mentioned in detail. I shall, after this,
discourse to you on the attainment by Jiva of the condition of residence
in the womb. Do thou hear me, with concentrated attention, O regenerate
one, as I speak to thee!'



SECTION XVIII

"--The Brahmana said, 'The acts, good and bad, that a Jiva does are not
subject to destruction. Upon attainment of body after body, those acts
produce fruits corresponding with them.[16] As a fruit-bearing tree, when
the season comes of productivity, yields a large quantity of fruit,
similarly merit, achieved with a pure heart, yields a large crop (of
felicity). After the same fashion, sin, done with a sinful heart,
produces a large crop of misery. The Soul (or Jiva), placing the mind
ahead, addresses himself to action. Hear then how Jiva, equipt with all
his acts and overwhelmed with lust and wrath, enters the womb. The vital
seed, mixed with blood, enters the womb of females and becomes the field
(of Jiva), good or bad, born of (his) acts. In consequence of his
subtlety and the condition of being unmanifest, Jiva does not become
attached to anything even after attaining to a body. Therefore, he is
called Eternal Brahman.[17] That (viz., Jiva or Brahman) is the seed of
all creatures. It is in consequence of Him that living creatures live.
That Jiva, entering all the limbs of the foetus part by part, accepting
the attribute of mind, and residing within all the regions that belong to
Prana, supports (life). In consequence of this, the foetus becoming
endued with mind begins to move its limbs.[18] As liquified iron, poured
(into a mould), takes the form of the mould, know that the entrance of
Jiva into the foetus is even such. As fire, entering a mass of iron,
heats it greatly, do thou know that the manifestation of Jiva in the
foetus is such. As a lamp, burning in a room, discovers (all things
within it), after the same manner mind discovers the different limbs of
the body.[19] Whatever acts, good or bad, Jiva does in a former body,
have certainly to be enjoyed or endured by him. By such enjoyment and
endurance former acts are exhausted, and other acts, again, accumulate,
till Jiva succeed in acquiring a knowledge of the duties included in that
contemplation which leads to Emancipation. Regarding this, I shall tell
thee those acts by which Jiva, O best of men, while coursing through a
repeated round of re-births, becomes happy, Gifts, observances of
austerity, Brahmacharyya, bearing Brahman according to the ordinances
laid down, self-restraint, tranquillity, compassion for all creatures,
restraint of passions, abstentions from cruelty as also from
appropriating what belongs to others, refraining from doing even mentally
all acts that are false and injurious to living creatures on the Earth,
reverently serving mother and father, honouring deities and guests,
worship of preceptors, pity, purity, constant restraint of all organs,
and causing of all good acts, are said to constitute the conduct of the
good. From observance of such conduct, arises Righteousness which
protects all creatures eternally. Such conduct one would always behold
among persons that are good. Verily, such conduct resides there
eternally. That course of practices to which persons of tranquil souls
adhere indicates Righteousness. Among them is thrown that course of
practices which constitutes eternal Righteousness. He who would betake
himself to that Righteousness would never have to attain to a miserable
end. It is by the conduct of the good that the world is restrained in the
paths of Righteousness when it falls away. He that is a Yogin is
Emancipated, and is, therefore, distinguished above these (viz., the
good).[20] Deliverance from the world takes place, after a long time, of
one who acts righteously and well on every occasion as he should. A
living creature thus always meets with the acts done by him in a former
life. All these acts constitute the cause in consequence of which he
comes into this world in a state different from his true form.[21] There
is a doubt in the world as regards the question. By what was the
acceptance (by Jiva) of a body first determined. The Grandsire of all the
worlds, viz., Brahma having first formed a body of his own, then created
the three worlds, in their entirety, of mobile and immobile creatures.
Having first himself assumed a body, he then created Pradhana. That
Pradhana is the material cause of all embodied creatures, by whom is all
this covered and whom all came to know as the highest. This that is seen
is said to be destructible; while the other is immortal and
indestructible. This that (is seen) is said to be Kshara (the
destructible); that, however, which is Para (the other) is the Immortal,
(as also) Akshara (the Indestructible). Of each Purusha taken
distributively, the whole is duality among these three.[22] Seen first
(to appear in an embodied form) Prajapati (then) created all the primal
elements and all immobile creatures. Even this is the ancient audition.
Of that (acceptance of body), the Grandsire ordained a limit in respect
of time, and migrations among diverse creatures and return or rebirth.
All that I say is proper and correct, like to what a person who is endued
with intelligence and who has seen his soul, would say on this topic of
previous births.[23] That person who looks upon pleasure and pain as
inconstant, which, indeed, is the correct view, who regards the body as
an unholy conglomeration, and destruction as ordained in action, and who
remembers that what little of pleasure there is, is really all pain, will
succeed in crossing this terrible ocean of worldly migration that is so
difficult to cross. Though assailed by decrepitude and death and disease,
he that understands Pradhana beholds with all equal eye that
Consciousness which dwells in all beings endued with consciousness.
Seeking the supreme seat, he then becomes utterly indifferent to all
(other) things. O best of men, I shall now impart instruction to thee,
agreeably to truth, concerning this. Do thou, O learned Brahmana,
understand in completeness that which constitutes the excellent
knowledge, as I declare it, of that indestructible seat.--'"



SECTION XIX

"--The Brahmana said, 'He who becomes absorbed in the one receptacle (of
all things), freeing himself from even the thought of his own identity
with all things,--indeed, ceasing to think of even his own
existence,--gradually casting off one after another, will succeed in
crossing his bonds.[24] That man who is the friend of all, who endures
all, who is attached to tranquillity, who has conquered all his senses,
who is divested of fear and wrath, and who is of restrained soul.
succeeds in emancipating himself. He who behaves towards all creatures as
towards himself, who is restrained, pure, free from vanity and divested
of egoism is regarded as emancipated from everything. He also is
emancipated who looks with an equal eye upon life and death, pleasure and
pain, gain and loss, agreeable and disagreeable. He is in every way
emancipated who does not covet what belongs to others, who never
disregards any body, who transcends all pairs of opposites, and whose
soul is free from attachment. He is emancipated who has no enemy, no
kinsman, and no child, who has cast off religion, wealth, and pleasure,
and who is freed from desire or cupidity. He becomes emancipated who
acquires neither merit nor demerit, who casts off the merits and demerits
accumulated in previous births, who wastes the elements of his body for
attaining to a tranquillised soul, and who transcends all pairs of
opposites. He who abstains from all acts, who is free from desire or
cupidity, who looks upon the universe as unenduring or as like an
Aswattha tree, ever endued with birth, death and decrepitude, whose
understanding is fixed on renunciation, and whose eyes are always
directed towards his own faults, soon succeeds in emancipating himself
from the bonds that bind him.[25] He that sees his soul void of smell, of
taste and touch, of sound, of belongings, of vision, and unknowable,
becomes emancipated.[26] He who sees his soul devoid of the attributes of
the five elements to be without form and cause, to be really destitute of
attributes though enjoying them, becomes emancipated.[27] Abandoning,
with the aid of the understanding, all purposes relating to body and
mind, one gradually attains to cessation of separate existence, like a
fire unfed with fuel.[28] One who is freed from all impressions, who
transcends all pairs of opposites, who is destitute of all belongings,
and who uses all his senses under the guidance of penances, becomes
emancipated.[29] Having become freed from all impressions, one then
attains to Brahma which is Eternal and supreme, and tranquil, and stable,
and enduring, and indestructible. After this I shall declare the science
of Yoga to which there is nothing superior, and how Yogins, by
concentration, behold the perfect soul.[30] I shall declare the
instructions regarding it duly. Do thou learn from me those doors by
which directing the soul within the body one beholds that which is
without beginning and end.[31] Withdrawing the senses from their objects,
one should fix the mind upon the soul; having previously undergone the
severest austerities, one should practise that concentration of mind
which leads to Emancipation.[32] Observant of penances and always
practising concentration of mind, the learned Brahmana, endued with
intelligence, should observe the precepts of the science of Yoga,
beholding the soul in the body. If the good man succeeds in concentrating
the mind on the soul, he then, habituated to exclusive meditation,
beholds the Supreme soul in his own soul. Self-restrained, and always
concentrated, and with all his senses completely conquered, the man of
cleansed soul, in consequence of such complete concentration of mind,
succeeds in beholding the soul by the soul. As a person beholding some
unseen individual in a dream recognises him, saying,--This is he,--when
he sees him after waking, after the same manner the good man having seen
the Supreme Soul in the deep contemplation of Samadhi recognises it upon
waking from Samadhi.[33] As one beholds the fibrous pith after extracting
it from a blade of the Saccharum Munja, even so the Yogin beholds the
soul, extracting it from the body. The body has been called the Saccharum
Munja, and the fibrous pith is said to stand for the soul. This is the
excellent illustration propounded by persons conversant with Yoga. When
the bearer of a body adequately beholds the soul in Yoga, he then has no
one that is master over him, for he then becomes the lord of the three
worlds.[34] He succeeds in assuming diverse bodies according as he
wishes. Turning away decrepitude and death, he neither grieves nor
exults. The self-restrained man, concentrated in Yoga, can create (for
himself) the godship of the very gods. Casting off his transient body he
attains to immutable Brahma.[35] No fear springs up in him at even the
sight of all creatures falling victims to destruction (before his eyes).
When all creatures are afflicted,--he can never be afflicted by any one.
Devoid of desire and possessed of a tranquil mind, the person in Yoga is
never shaken by pain and sorrow and fear, the terrible effects that flow
from attachment and affection. Weapons never pierce him; death does not
exist for him. Nowhere in the world can be seen any one that is happier
than he. Having adequately concentrated his soul, he lives steadily on
himself. Turning off decrepitude and pain and pleasure, he sleeps in
comfort. Casting off this human body he attains to (other) forms
according to his pleasure. While one is enjoying the sovereignty that
Yoga bestows, one should never fall away from devotion to Yoga.[36] When
one, after adequate devotion to Yoga, beholds the Soul in oneself, one
then ceases to have any regard for even him of a hundred sacrifices
(Indra).[37] Hear now how one, habituating oneself to exclusive
meditation, succeeds in attaining to Yoga. Thinking of that point of the
compass which has the Sun behind it, the mind should be fixed, not
outside, but in the interior of that mansion in which one may happen to
live. Residing within that mansion, the mind should then, with all its
outward and inward (operations), behold in that particular room in which
one may stay. At that time when, having deeply meditated, one beholds the
All (viz., Brahman, the Soul of the universe), there is then nothing
external to Brahman where the mind may dwell. Restraining all the senses
in a forest that is free from noise and that is uninhabited, with mind
fixed thereon, one should meditate on the All (or universal Brahman) both
outside and inside one's body. One should meditate on the teeth, the
palate, the tongue, the throat, the neck likewise; one should also
meditate on the heart and the ligatures of the heart![38]

"The Brahmana continued, 'Thus addressed by me, that intelligent
disciple, O slayer of Madhu, once more asked me about this religion of
Emancipation that is so difficult to explain. How does this food that is
eaten from time to time become digested in the stomach? How does it
become transformed into juice? How, again, into blood? How does it
nourish the flesh, the marrow, the sinews, the bones? How do all these
limbs of embodied creatures grow? How does the strength grow of the
growing man? How occurs the escape of all such elements as are not
nutritive, and of all impurities separately? How does this one inhale and
again, exhale? Staying upon what particular part does the Soul dwell in
the body? How does Jiva, exerting himself, bear the body? Of what colour
and of what kind is the body in which he dwells again (leaving a
particular body)? O holy one, it behoveth thee to tell me all this
accurately, O sinless one,--even thus was I interrogated by that learned
Brahmana, O Madhava. I replied unto him, O thou of mighty arms, after the
manner I myself had heard, O chastiser of all foes. As one placing some
precious object in one's store-room should keep one's mind on it, so,
placing the mind within one's own body, one should then, restraining all
the senses, seek after the Soul, avoiding all heedlessness. One would,
becoming always assiduous in this way and gratified with one's own self,
within a very short time attain to that Brahma by beholding which one
would become conversant with Pradhana.[39] He is not capable of being
seized by the eye; nor even by all the senses.[40] It is only with the
lamp of the mind that great Soul can be seen. He has hands and feet on
all sides; he has ears on all sides; he dwells, pervading all things in
the world.[41] Jiva beholds the Soul as extracted from the body (like the
stalk from a blade of Saccharum Munja, when knowledge comes). Then
casting off Brahma as invested with form, by holding the mind in the
body, he beholds Brahma as freed from all attributes.[42] He sees the
Soul with his mind, smiling as it were at the time. Depending upon that
Brahma, he then attains to Emancipation in me.[43] O foremost of
regenerate ones, all this mystery has now been declared by me. I ask thy
permission, for I shall leave this spot. Do thou (also) go withersoever
thou pleasest. Thus addressed by me, O Krishna, on that occasion, that
disciple of mine, endued with austere penances, that Brahmana of rigid
vows, went away according to his pleasure.

"Vasudeva continued, 'That best of Brahmanas, O son of Pritha, having
said these words unto me, on that occasion, properly relating to the
religion of Emancipation, disappeared then and there. Has this discourse
been heard by thee, O son of Pritha, with mind directed solely towards
it? Even this was what thou didst hear on that occasion while thou wert
on thy car. It is my opinion, O son of Pritha, that this is difficult of
being comprehended by one whose understanding is confused, or who has
acquired no wisdom by study, or who eats food incompatible with his body,
or whose Soul is not purified.[44] O chief of Bharata's race, this is a
great mystery among the deities that has been declared (to thee). At no
time or place, O son of Pritha, has this been heard by man in this world.
O sinless one, no other man than thyself is deserving of hearing it. It
is not, at this time, capable of being easily understood by one whose
inner soul is confused. The world of the deities is filled, O son of
Kunti, with those who follow the religion of actions. The cessation of
the mortal form (by practising the religion of inaction) is not agreeable
to the deities.[45] That goal, O son of Pritha, is the highest which is
constituted by eternal Brahman where one, casting off the body, attains
to immortality and becomes always happy. By adhering to this religion,
even they who axe of sinful birth, such as women and Vaisyas and Sudras,
attain to the highest goal. What need be said then, O son of Pritha, of
Brahmanas and Kshatriyas possessed of great learning, always devoted to
the duties of their own orders and who are intent on (the acquisition of)
the region of Brahma? This has been laid down with the reasons (on which
it rests); and also the means for its acquisition; and its complete
attainment and fruit, viz., Emancipation and the ascertainment of the
truth regarding pain. O chief of Bharata's race, there is nothing else
that is fraught with happiness greater than this. That mortal, O son of
Pandu, who, endued with intelligence, and faith, and prowess, renounces
as unsubstantial what is regarded as substantial by the world, succeeds
within a short time in obtaining the Supreme by these means. This is all
that is to be said,--there is nothing else that is higher than this. Yoga
takes place in his case, O son of Pritha, who devotes himself to its
constant practice for a period of six months.'"



SECTION XX

"Vasudeva said, 'In this connection is cited the ancient narrative, O son
of Pritha, of the discourse that took place between a married couple. A
certain Brahmana's spouse, beholding the Brahmana, her husband who was a
complete master of every kind of knowledge and wisdom, seated in
seclusion, said unto him,--Into what region shall I go, depending on thee
as my husband,--thee that art seated, having cast off all (religious)
acts, that art harsh in thy conduct towards me, and that art so
undiscerning?[46] It has been heard by us that a wife attains to those
regions which are acquired by her husband. What, indeed, is the goal that
I shall attain, having obtained thee for my husband?--Thus questioned,
that Brahmana of tranquil soul then said unto her, smilingly,--O blessed
dame, I am not offended with these words of thine, O sinless one.
Whatever acts exist that are adopted with the aid of others, that are
seen (in consequence of their grossness), and that are true, are done as
acts by men devoted to acts.[47] Those persons that are destitute of
knowledge, only store delusion by acts. Freedom from acts, again, is
incapable of being attained in this world for even a moment. From birth
to the attainment of a different form, action good or bad, and
accomplished by acts, mind, or speech, exists in all beings. Those paths
(of action) which are characterised by visible objects (such as
Soma-juice and ghee for libations) being destroyed by Rakshasas, turning
away from them I have perceived the seat (of the soul) that is in the
body, without the aid of the soul.[48] There dwells Brahma transcending
all pairs of opposites; there Soma with Agni: and there the urger of the
understanding (viz., Vayu) always moves, upholding all creatures.[49] It
is for that seat that the Grandsire Brahman and others, concentrated in
Yoga, worship the Indestructible. It is for that seat that men of
learning and excellent vows, of tranquil souls, and of senses completely
vanquished, strive.[50] That is not capable of being smelt by the sense
of smell; nor tasted by the tongue; or touched by the organs of touch. It
is by the mind that that is attained. It is incapable of being conquered
by the eye. It transcends the sense of hearing. It is destitute of scent,
taste, touch, and form as attributes. It is that from which proceeds the
well-ordained universe, and it is that upon which it rests. The
life-breaths called Prana and Apana and Samana and Vyana and Udana flow
from it, and it is that into which they again enter. The breaths Prana
and Apana move between Samana and Vyana. When the soul sleeps, both
Samana and Vyana are absorbed.[51] Between Apana and Prana, Udana dwells,
pervading all. Hence, Prana and Apana do not desert a sleeping person. In
consequence of its controlling all the life-winds, the controlling breath
is called Udana. Hence, utterers of Brahman undergo penances which have
myself for their goal.[52] In the midst of all those life-breaths that
swallow up one another and move within the body, blazes forth the fire
called Vaiswanara made up of seven flames. The nose, the tongue, the eye,
the skin, the ear which numbers the fifth, the mind, and the
understanding,--these are the seven tongues of that Vaiswanara's flame.
That which is smelt, that which is seen, that which is drunk, that which
is touched, as also that which is heard, that which is thought of, and
that which is understood,--these are the seven sorts of fuel for me. That
which smells, that which eats, that which sees, that which touches, that
which hears numbering the fifth; that which thinks, and that which
understands,--these are the seven great officiating priests. Behold, O
blessed one, learned sacrificers duly casting seven libations in seven
ways in the seven fires, viz., that which is smelt, that which is drunk,
that which is seen, that which is touched, as also that which is heard,
that which is thought of, and that which is understood, create them in
their own wombs.[53] Earth, Wind, Ether, Water, and Light numbering as
the fifth, Mind, and Understanding--these seven are called wombs (of all
things). All the attributes which constitute the sacrificial offerings,
enter into the attribute that is born of the fire, and having dwelt
within that dwelling became reborn in their respective wombs. Thither
also, viz., in that which generates all beings, they remain absorbed
during the period for which dissolution lasts. From that is produced
smell, from that is produced taste, from that is produced colour, and
from that is produced touch; from that is produced sound; from that
arises doubt; and from that is produced resolution. This is what is known
as the sevenfold creation. It is in this very way that all this was
comprehended by the ancients. By the three full and final libations, the
full become full with light.'"



SECTION XXI

"The Brahmana said, 'In this connection is cited the following ancient
story. Do thou understand, of what kind the institution is of the ten
Hotris (sacrificing priests). The ear, the skin, the two eyes, the
tongue, the nose, the two feet, the two hands, the genital organ, the
lower duct, and speech,--these, O beautiful one, are the ten sacrificing
priests. Sound and touch, colour and taste, scent, speech, action,
motion, and the discharge of vital seed, of urine and of excreta, are the
ten libations. The points of the compass, Quarters, Wind, Sun, Moon,
Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,--these, O beautiful
one, are the ten (sacrificial) fires. The ten organs (of knowledge and
action) are the sacrificing priests. The libations, O beautiful one, are
ten. The objects of the senses are the fuel that are cast into these ten
fires,[54] as also the mind, which is the ladle, and the wealth (viz.,
the good and bad acts of the sacrificer). What remains is the pure,
highest knowledge. We have heard that all this universe was well
differentiated (from Knowledge). All objects of knowledge are Mind.
Knowledge only perceives (i.e., discovers the Mind without being attached
to it). The knower (or Jiva), encased in subtle form, lives within the
gross body that is produced by the vital seed. The bearer of the body is
the Garhapatya fire. From that is produced another. Mind is the Ahavaniya
fire. Into it is poured the oblation. From that was produced the Veda (or
Word); (then was born Mind); Mind (desirous of creation) sets itself on
the Veda (or the Word). Their arises form (or colour) undistinguished by
particular colours. It runs towards the Mind.'"[55]

"The Brahmana's wife said, 'Why did Word first arise and why did Mind
arise afterwards, seeing that Word starts into existence after having
been thought upon by Mind? Upon that authority can it be said that Mati
(Prana) takes refuge in Mind. Why, again, in dreamless slumber, though
separated from Mind, does not Prana apprehend (all objects)? What is that
which restrains it then?'"[56]

"The Brahmana said, 'The Apana breath, becoming the lord (i.e., bringing
the Prana under its control), in consequence of such lordship over it,
makes it identical with itself. That restrained motion of the Prana
breath (which for the time becomes identical with that of the Apana) has
been said to be the motion of the mind. Hence the mind is dependent upon
Prana, not Prana upon the mind. Therefore, in dreamless slumber, upon the
disappearance of mind, Prana does not disappear. But since thou askest me
a question about word and mind, I shall, therefore, relate to thee a
discourse between them. Both Word and Mind, repairing to the Soul of
matter,[57] asked him,--Do thou say who amongst us is superior. Do thou,
O puissant one, dispel our doubt.--On that occasion, the holy one made
this answer.--The mind undoubtedly (is superior). Unto him Word said,--'I
yield to thee the fruition of all thy desires!'[58]

"The Brahmana said, 'Know that I have two minds, immovable and movable.
That which is immovable is, verily, with me; the movable is in your
dominion.[59] That mind is verily called movable which, in the form of
Mantra, letter, or voice, is referable to your dominion. Hence, thou art
superior (to the other mind which concerns itself with only the external
world). But since, coming of thy own accord, O beautiful one, thou
enterest into the engagement (about the fruition of all wishes),
therefore, filling myself with breath, I utter thee.[60] The goddess Word
used always to dwell between Prana and Apana. But, O blessed one, sinking
into Apana, though urged upwards, in consequence of becoming dissociated
from Prana, she ran to Prajapati and said,--Be gratified with me, O holy
one.--The Prana appeared, once more fostering Word. Hence, Word,
encountering deep exhalation, never utters anything. Word always flows as
endued with utterance or unendued with it.[61] Amongst those two, Word
without utterance is superior to Word with utterance. Like a cow endued
with excellent milk, she (Word without utterance) yields diverse kinds of
meaning. This one always yields the Eternal (viz., Emancipation),
speaking of Brahman. O thou of beautiful smiles, Word is a cow, in
consequence of her puissance which is both divine and not divine. Behold
the distinction of these two subtle forms of Word that flow.'"[62]

"The Brahmana's wife said, 'What did the goddess of Word then say, in
days of old, when, though impelled by the Wish to speak, Speech could not
come out?'"

"The Brahmana said, 'The Word that is generated in the body by Prana,
then attains to Apana from Prana. Then transformed into Udana and issuing
out of the body, envelops all the quarters, with Vyana. After that, she
dwells in Samana. Even in this way did Word formerly speak. Hence Mind,
in consequence of being immovable, is distinguished, and the goddess
Word, in consequence of being movable, is also distinguished."'



SECTION XXII

"The Brahmana said, 'In this connection is cited the ancient story, O
blessed one, of what the institution is of the seven sacrificing priests.
The nose, the eye, the tongue, the skin, and the ear numbering the fifth,
the mind, and the understanding,--these are the seven sacrificing priests
standing distinctly from one another. Dwelling in subtle space, they do
not perceive one another. Do thou, O beautiful one, know these
sacrificing priests that are seven by their nature.'"

"The Brahmana's wife said, 'How is it that dwelling in subtle space,
these do not perceive one another? What are their (respective) natures, O
holy one? Do thou tell me this, O lord.'"

"The Brahmana said, 'Not knowing the qualities (of any object) is
ignorance (of that object); while knowledge of the qualities is (called)
knowledge (of the object which possesses those qualities). These seven
never succeed in apprehending or knowing the qualities of one another.
The tongue, the eye, the ear too, the skin, the mind, and the
understanding, do not succeed in apprehending smells. It is the nose
alone that apprehends them. The nose, the tongue, the ear also, the skin,
the mind, and the understanding, never succeed in apprehending colours.
It is the eye alone that apprehends them. The nose, the tongue, the eye
too, the ear, the understanding, and the mind, never succeed in
apprehending sensations of touch It is the skin alone that apprehends
them. The nose, the tongue, the eye, the skin, the mind, and the
understanding, never succeed in apprehending sounds. It is the ear alone
that apprehends them. The nose, the tongue, the eye, the skin, the ear,
and the understanding never succeed in apprehending doubt. It is the mind
that apprehends it. The nose, the tongue, the eye, the skin, the ear, and
the mind, never succeed in apprehending determination (certainty in
respect of knowledge). It is the understanding alone that apprehends it.
In this connection, is cited, O beautiful lady, this ancient narrative of
a discourse between the senses and the mind.'

"The mind said, 'The nose does not smell without me. (Without me) the
tongue does not apprehend taste. The eye does not seize colour, the skin
does not feel touch, the ear does not apprehend sound, when deprived of
me. I am the eternal and foremost one among all the elements. It always
happens that destitute of myself, the senses never shine, like
habitations empty of inmates or fires whose flames have been quenched.
Without me, all creatures fail to apprehend qualities and objects, with
even the senses exerting themselves, even as fuel that is wet and dry
(failing to ignite a fire).'

"Hearing these words, the Senses said, 'Even this would be true as thou
thinkest in this matter, if, indeed, thou couldst enjoy pleasures without
either ourselves or our objects.[63] What thou thinkest, would be true,
if, when we are extinct, there be gratification and support of life, and
a continuation of thy enjoyments, or, if, when we are absorbed and
objects are existing, thou canst have thy enjoyments by thy desire alone,
as truly as thou hast them with our aid. If, again, thou deemest thy
power over our objects to be always complete, do thou then seize colour
by the nose, and taste by the eye. Do thou also take smell by the ear,
and sensations of touch by the tongue. Do thou also take sounds by the
skin, and likewise touch by the understanding. They that are powerful do
not own the dominion of any rules. Rules exist for those only that are
weak. Do thou seize enjoyments unenjoyed before; it behoves thee not to
enjoy what has been tasted before (by others). As a disciple repairs to a
preceptor for the sake of (acquiring) the Srutis, and then, having
acquired the Srutis, dwells on their import (by obeying their
injunctions), even so dost thou regard as thine those objects which are
shown by us, past or future, in sleep or in wakefulness. Of creatures,
again, that are of little intelligence, when their mind becomes
distracted and cheerless, life is seen to be upheld upon our objects
discharging their functions.[64] It is seen also that a creature, after
having formed even innumerable purposes and indulged in dreams, when
afflicted by the desire to enjoy, runs to objects of sense at once.[65]
One entering upon enjoyments depending on mental purposes alone and
unconnected with actual objects of sense, always meets with death upon
the exhaustion of the life-breaths, like an enkindled fire upon the
exhaustion of fuel. True it is that we have connections with our
respective attributes; true it is, we have no knowledge of one another's
attributes. But without us thou canst have no perception. Without us no
happiness can come to thee.'"



SECTION XXIII

"The Brahmana said, 'In this connection, O blessed lady, is cited the
ancient story of what kind the institution is of the five sacrificing
priests. The learned know this to be a great principle that Prana and
Apana and Udana and Samana and Vyana are the five sacrificing priests.'"

"The Brahmana's wife said, 'That naturally there are seven sacrificing
priests is what was my former conviction. Let the great principle be
declared to 'me as to how, verily, the number is five of the sacrificing
priests.'"

'The Brahmana said, 'The wind nursed by Prana afterwards takes birth in
Apana. The wind nursed in Apana then becomes developed into Vyana. Nursed
by Vyana, the wind is then developed into Udana. Nursed in Udana, the
wind is then generated as Samana. Those good beings in days of yore asked
the first-born Grandsire, saying--Do thou say who amongst us is the
foremost. He (whom thou wilt indicate) will be our chief.'

"Brahmana said, 'He upon whose extinction all the life-breaths become
extinct in the bodies of living creatures, he upon whose moving they
move, is verily the foremost (among you). Do ye go where ye like.'

"Prana said, 'Upon my extinction all the life-breaths become extinct in
the bodies of living creatures. Upon my moving they once more move. I am
(therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Prana then became extinct and once more moved
about. Then Samana and Udana also, O blessed one, said these words--Thou
dost not dwell here, pervading all this, as we do. Thou art not the
foremost amongst us, O Prana. (Only) Apana is under thy dominion. Prana
then moved about, and unto him Apana spoke.'

"Apana said, 'When I become extinct, all the life-winds become extinct in
the bodies of living creatures. When I move about, they again move about.
I am, therefore, the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Unto Apana who said so, both Vyana and Udana
said--O Apana, thou art not the foremost. (Only) Prana is under thy
dominion. Then Apana began to move about. Vyana once more addressed him
saying, I am the foremost of all (the life-winds). Listen, for what
reason. When I become extinct, all the life-winds become extinct in the
bodies of living creatures. When I move about, they once more move about.
I am (therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Then Vyana went into extinction and once more
began to move about. At this, Prana and Apana and Udana and Samana
addressed him, saying, 'Thou art not the foremost among us, O Vyana!
(Only) Samana is under thy dominion--Vyana then began to move about and
Samana said unto him,--I am the foremost of you all. Listen, for what
reason. When I become extinct, all the life-winds become extinct in the
bodies of living creatures. When I begin to move about, they once more
move about. Hence, I am the foremost. Behold, I go into extinction! Then
Samana began to move about. Unto him Udana said, I am the foremost of all
the life-winds. Listen, for what reason. When I become extinct, all the
life-winds become extinct in the bodies of living creatures. When I move
about they once more move about. Hence, I am the foremost. Behold, I go
into extinction!--Then Udana, after having gone into extinction, began
once more to move about, Prana and Apana and Samana and Vyana said, unto
him, O Udana, thou art not the foremost one among us, only Vyana is under
thy dominion.'

"The Brahmana continued, 'Unto them assembled together, the Lord of
creatures, Brahma, said, 'No one of you is superior to others. Ye are all
endued with particular attributes. All are foremost in their own spheres,
and all possess special attributes. Thus said unto them, that were
assembled together, the Lord of all creatures. There is one that is
unmoving, and one that is moving. In consequence of special attributes,
there are five life-winds. My own self is one. That one accumulates into
many forms. Becoming friendly unto one another, and gratifying one
another, depart in peace. Blessings to ye, do ye uphold one another!'"



SECTION XXIV

"The Brahmana said, 'In this connection is cited the ancient story of the
discourse between Narada and the Rishi Devamata.'

"Devamata said, 'What verily, comes first into existence, of a creature
that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?'

"Narada said, 'By whatever the creature is created, that first comes unto
him which is other (or separate from him). The life winds are to be known
as existing in pairs, viz., those that move transversely, upwards, and
downwards.'

"Devamata said, 'By whom (among the life-winds) is a creature produced?
Who (amongst) them comes first? Do thou tell me what the pairs are of the
life-winds, that move transversely, upwards, and downwards.'

"Narada said, 'From Sankalpa (wish) arises Pleasure. It also arises from
sound. It arises also from taste; it arises too from colour. From the
semen, united with blood, first flows Prana. Upon the semen being
modified by Prana, flows Apana. Pleasure arises from the semen as well.
It arises from taste also. This is the form (effect) of Udana. Pleasure
is produced from union. Semen is generated by desire. From desire is
produced the menstrual flow. In the union of semen and blood, generated
by Samana and Vyana, the pair that consists of Prana and Apana, enters,
moving transversely and upwards, Vyana and Samana both form a pair that
moves transversely. Agni (fire) is all the deities. Even this is the
teaching of the Veda. The knowledge of Agni arises in a Brahmana with
intelligence. The smoke of that fire is of the form of (the attribute
called) Darkness. The attribute that is known by the name of Passion is
in its ashes. The quality of goodness arises from that portion of the
fire into which the oblation is poured.[66] They that are conversant with
sacrifices know that Samana and Vyana are from the attribute of Goodness.
Prana and Apana are portions of the oblation (of clarified butter).
Between them is the Fire. That is the excellent form (or seat) of Udana,
as the Brahmanas know. Listen as I say which is distinct from the pairs.
Day and Night constitute a pair. Between them is the Fire. That is the
excellent seat of Udana as the Brahmanas know. The existent and the
non-existent form a pair. Between them is the Fire. That is the excellent
seat of Udana as the Brahmanas know. First is Samana; then Vyana. The
latter's function is managed through it (viz., Samana). Then, secondly,
Samana once more comes into operation. Only Vyana exists for
tranquillity. Tranquillity is eternal Brahman. This is the excellent seat
of Udana as the Brahmanas know.'"[67]



SECTION XXV

"The Brahmana said, 'In this connection is recited the ancient story of
what the institution is of the Chaturhotra (sacrifice). The ordinances
are now being duly declared of that in its entirety. Listen to me, O
amiable lady, as I declare this wonderful mystery. The agent, the
instrument, the action and Emancipation,--these, O beautiful lady, are
the four sacrificing priests by whom the universe is enveloped. Hear in
its entirety the assignment of causes (relating to this topic). The nose,
the tongue, the eye, the skin, the ear numbering the fifth, the mind, and
the understanding,--these seven should be understood as being caused by
(the knowledge of) qualities. Smell, taste, colour, sound, touch,
numbering the fifth, the objects of the mind, and the objects of the
understanding, these seven are caused by action. He who smells, he who
eats, he who sees, he who speaks, he who hears, numbering the fifth, he
who thinks, and he who understands--these seven should be known as caused
by the agent. Possessed of qualities, these enjoy their own qualities,
agreeable or disagreeable.[68] As regards the Soul, that is destitute of
qualities. These seven are the causes of Emancipation. With them that are
learned and possessed of sufficient understanding, the qualities, which
are in the position of deities, eat the oblations, each in its proper
place, and agreeably to what has been ordained. The person who is
destitute of learning, eating diverse kind of food, becomes seized with
the sense of mineness.[69] Digesting food for himself, he becomes ruined
through the sense of mineness. The eating of food that should not be
eaten, and the drinking of wine, ruin him. He destroys the food (he
takes), and having destroyed that food, he becomes destroyed himself. The
man of learning, however, being possessed of puissance, destroys his food
for reproducing it. The minutest transgression does not arise in him from
the food he takes. Whatever is thought of by the mind, whatever is
uttered by speech, whatever is heard by the ear, whatever is seen by the
eye, whatever is touched by the (sense of) touch, whatever is smelt by
the nose, constitute oblations of clarified butter which should all,
after restraining the senses with the mind numbering the sixth, be poured
into that fire of high merits which burns within the body, viz., the
Soul.[70] The sacrifice constituted by Yoga is going on as regards
myself. The spring whence that sacrifice proceeds is that which yields
the fire of knowledge. The upward life-wind Prana is the Stotra of that
sacrifice. The downward life-wind Apana is its Sastra. The renunciation
of everything is the excellent Dakshina of that sacrifice. Consciousness,
Mind, and Understanding--these becoming Brahma, are its Hotri, Adhwaryyu,
and Udgatri. The Prasastri, his Sastra, is truth.[71] Cessation of
separate existence (or Emancipation) is the Dakshina. In this connection,
people conversant with Narayana recite some Richs. Unto the divine
Narayana were animals offered in days of yore.[72] Then are sung some
Samanas. On that topic occurs an authority. O timid one, know that the
divine Narayana is the soul of all.'"



SECTION XXVI

"The Brahmana said, 'There is one Ruler. There is no second beside him.
He that is Ruler resides in the heart. I shall speak now of him. Impelled
by Him, I move as directed, like water along an inclined plane. There is
one Preceptor. There is no second beside him. He resides in the heart,
and of him I shall now speak. Be instructed by that preceptor; they who
are always endued with feelings of animosity are like snakes. There is
one kinsman. There is no second beside him. He resides in the heart of
him I shall now speak. Instructed by him, kinsmen become possessed of
kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament.
There is one dispeller. There is no second beside him. He resides in the
heart. Of him I shall now speak. Having lived with that instructor under
the proper mode of living, Sakra attained to the sovereignty of all the
worlds.[73] There is one enemy. There is no second beside him. He resides
in the heart. Of him I shall now speak. Instructed by that preceptor all
snakes in the world are always endued with feelings of animosity. In this
connection is cited the ancient story of the instruction of the snakes,
the deities, and the Rishis by the Lord of all creatures. The deities and
the Rishis, the snakes, and the Asuras, seated around the Lord of all
creatures, asked him, saying,--Let that which is highly beneficial for us
be declared. Unto them that enquired about what is highly beneficial, the
holy one uttered only the word Om, which is Brahman in one syllable.
Hearing this, they ran away in various directions. Amongst them that thus
ran in all directions from desire of self-instruction, the disposition
first arose in snakes of biting. Of the Asuras, the disposition, born of
their nature for ostentations, pride arose. The deities betook themselves
to gifts, and the great Rishis to self-restraint. Having repaired to one
teacher, and having been instructed (refined) by one word, the snakes,
the deities, the Rishis, and the Danavas, all betook themselves to
diverse different dispositions. It is that one who hears himself when
speaking, and apprehends it duly. Once, again, is that heard from him
when he speaks. There is no second preceptor.[74] It is in obedience to
his counsels that action afterwards flows. The instructor, the
apprehender, the hearer, and the enemy, are pleased within the heart. By
acting sinfully in the world it is he that becomes a person of sinful
deeds. By acting auspiciously in the world, it is he who becomes a person
of auspicious deeds. It is he who becomes a person of unrestrained
conduct by becoming addicted to the pleasures of sense, impelled by
desire. It is he who becomes a Brahmacharin by always devoting himself to
the subjugation of his senses. It is he, again, that casts off vows and
actions and takes refuge on Brahman alone. By moving in the world,
identifying himself the while with Brahman, he becomes a Brahmacharin.
Brahman. is his fuel; Brahman is his fire; Brahman is his origin; Brahman
is his water; Brahman is his preceptor: he is rapt in Brahman.
Brahmacharyya is even so subtle, as understood by the wise. Having
understood it, they betook themselves to it, instructed by the
Kshetrajna!'"[75]



SECTION XXVII

"The Brahmana said, 'Having crossed that impassable fastness (the world)
which has purposes for its gadflies and mosquitoes, grief and joy for its
cold and heat, heedlessness for its blinding darkness, cupidity and
diseases for its reptiles, wealth for its one danger on the road, and
lust and wrath its robbers, I have entered the extensive forest of
(Brahman)'.

"The wife of the Brahmana said, 'Where is that foremost, O thou of great
wisdom? What are its trees? What its rivers? What its mountains and
hills? How far is that forest?'

"The Brahmana said, 'There exists nothing that is separate from it. There
is nothing more delightful than it. There is nothing that is unseparated
from it. There is nothing more afflicting than it. There is nothing
smaller than that. There is nothing vaster than that. There is nothing
minuter than that. There is no happiness that can resemble it. Regenerate
persons, entering into it, at once transcend both joy and sorrow. They
(then) never stand in fear of any creature, nor does any creature stand
in fear of them. In that forest are seven large trees, seven fruits, and
seven guests. There are seven hermitages, seven (forms of) Yoga
concentration, and seven (forms) of initiation. Even this a description
of that forest.[76] The trees which stand filling that forest, produce
excellent flowers and fruits of five colours. The trees which stand there
filling that forest, produce flowers and fruits that are of excellent
colours and that are, besides, of two kinds. The trees which stand there
filling that forest, produce flowers and fruits that are endued with
fragrance and that are, besides, of two colours. The trees which stand
there filling that forest, produce flowers and fruits that are possessed
of fragrance and that are, besides, of one colour. The two trees which
stand filling that forest, produce many flowers and fruits that are of
unmanifest colours. There is one fire here, possessed of a good mind.
That is connected with Brahmana. The five senses are the fuel here. The
seven forms of Emancipation flowing from them are the seven forms of
Initiation. The qualities are the fruits, and the guests eat those
fruits. There, in diverse places, the great Rishis accept hospitality.
When they, having been worshipped, become annihilated, then another
forest shines forth. In that forest, Intelligence is the tree;
Emancipation is the fruit; Tranquillity is the shade of which it is
possessed. It has knowledge for its resting house, contentment for its
water, and the Kshetrajna for its sun. Its end cannot be ascertained
upwards, downwards, or horizontally. Seven females always dwell there,
with faces downwards, possessed of effulgence, and endued with the cause
of generations. They take up all the different tastes from all creatures,
even as inconstancy sucks up truth. In that itself dwell, and from that
emerge, the seven Rishis who are crowned with ascetic success, with those
seven having Vasishtha for their foremost. Glory, effulgence, greatness,
enlightenment, victory, perfection, and energy, these seven always follow
this same like rays following the sun. Hills and mountains also exist
there, collected together; and rivers and streams bearing waters in their
course, waters that are born of Brahma. And there happens a confluence
also of streams in the secluded spot for sacrifice. Thence those that are
contented with their own souls proceed to the Grandsire. Those whose
wishes have been reduced, whose wishes have been directed to excellent
vows, and whose sins have been burnt off by penances, merging themselves
in their souls, succeed in attaining to Brahman. Tranquillity is praised
by those who are conversant with the forest of knowledge. Keeping that
forest in view, they take birth so as not to lose courage. Even such is
that sacred forest that is understood by Brahmanas, and understanding it,
they live (in accordance with the ordinance), directed by the
Kshetrajna.'"



SECTION XXVIII

"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I
do not see colours. I do not touch. I do not likewise hear the diverse
sounds (that arise). Nor do I entertain purposes of any kind. It is
Nature that desires such objects as are liked; it is Nature that hates
such objects as are disliked. Desire and aversion spring from Nature,
after the manner of the upward and the downward life-winds when souls
have entered animate bodies. Separated from them are others; in them are
eternal dispositions; (these as also) the soul of all creatures, Yogins
would behold in the body. Dwelling in that, I am never attached to
anything through desire and wrath, and decrepitude and death. Not having
any desire for any object of desire, and not having any aversion for any
evil, there is no taint on my natures, as there is no taint of a drop of
water on (the leaves of) the lotus. Of this constant (principle) which
looks upon diverse natures, they are inconstant possessions.[77] Though
actions are performed, yet the assemblage of enjoyments does not attach
itself to them, even as the assemblage of rays of the sun does not attach
to the sky. In this connection is recited an ancient story of a discourse
between an Adhwaryu and a Yati. Do thou hear it, O glorious lady.
Beholding an animal sprinkled with water at a sacrificial ceremony, a
Yati said unto the Adhwaryu seated there these words in censure,--This is
destruction of life! unto him the Adhwaryu said in reply,--This goat will
not be destroyed. The animal (sacrificed) meets with great good, if the
Vedic declaration on this subject be true. That part of this animal which
is of earth will go to earth. That part of this one which is born of
water, will enter into water. His eye will enter the sun; his ear will
enter the different points of the horizon; his life-winds will enter the
sky. I who adhere to the scriptures incur no fault (by assisting at the
killing of this animal).'

"The Yati said, 'If thou beholdest such good to the goat in this
dissociation with (his) life-winds, then this sacrifice is for the goat.
What need hast thou for it? Let the brother, father, mother, and friend
(of this goat) give thee their approval in this. Taking him (to them) do
thou consult them. This goat is especially dependent. It behoveth thee to
see them who can give their consent in this. After hearing their consent;
the matter will become fit for consideration. The life-winds of this goat
have been made to return to their respective sources. Only the inanimate
body remains behind. This is what I think. Of those who wish to enjoy
felicity by means of the inanimate body (of an animal) which is
comparable with fuel, the fuel (of sacrifice) is after all the animal
himself. Abstention from cruelty is the foremost of all deities. Even
this is the teaching of the elders. We know this is the proposition,
viz.,--No slaughter (of living creatures).--If I say anything further,
(it will then appear that) diverse kinds of faulty actions are capable of
being done by thee. Always abstaining from cruelty to all creatures is
what meets with our approbation. We establish this from what is directly
perceptible. We do not rely on what is beyond direct perception.'

"The Adhwaryu said, 'Thou enjoyest the properties of smell which belong
to the earth. Thou drinkest the tastes which appertain to water. Thou
seest colours which belong to lighted bodies. Thou touchest the
properties which, have their origin in wind. Thou hearest the sounds
which have their origin in space (or ether). Thou thinkest thoughts with
the mind. All these entities, thou art of opinion, have life. Thou dost
not then abstain from taking life. Really, thou art engaged in slaughter.
There can be no movement without slaughter. Or, what dost thou think, O
regenerate one.'

"The Yati said, 'The Indestructible and the Destructible constitute the
double manifestation of the soul. Of these the Indestructible is existed.
The Destructible is said to be exceedingly non-existent.[78] The
life-wind, the tongue, the mind, the quality of goodness, along with the
quality of passion, are all existent. The Atman is above these forms and
hence is without duality and hope. As regards one that is freed from
these existent objects, that transcends all pairs of opposites, that does
not cherish any expectation, that is alike to all creatures, that is
liberated from the idea of meum, that has subjugated his self, and that
is released from all his surroundings,--for him no fear exists from any
source!'[79]

"The Adhwaryu said, 'O foremost of intelligent men, one should reside
with those that are good. Hearing thy opinion my understanding shines
with light. O illustrious one, I come to thee, believing thee to be a
god; and I say I have no fault, O regenerate one, by performing these
rites with the aid of Mantras!'[80]

"The Brahmana continued, 'With this conclusion, the Yati remained silent
after this. The Adhwaryu also proceeded with the great sacrifice, freed
from delusion. The Brahmanas understand Emancipation, which is
exceedingly subtle, to be of this kind and having understood it, they
live accordingly directed by the Kshetrajna, that beholder of all
topics.'"



SECTION XXIX

"The Brahmana said, 'In this connection is cited the ancient story, O
lady, of the discourse between Karttaviryya and the Ocean. There was a
king of the name of Karttaviryya-Arjuna who was endued with a thousand
arms. He conquered, with his bow, the Earth, extending to the shores of
the ocean. It has been heard by us that, once on a time, as he was
walking on the shores of the sea, proud of his might, he showered
hundreds of shafts on that vast receptacle of waters. The Ocean, bowing
down unto him, said, with joined hands,--Do not, O hero, shoot thy shafts
(at me)! Say, what shall I do to thee. With these mighty arrows shot by
thee, those creatures which have taken shelter in me are being killed, O
tiger among kings. Do thou, O lord, grant them security.'

"Arjuna said, 'If any wielder of the bow exists that is equal to me in
battle, and that would stand against me in the field, do thou name him to
me!'

"The Ocean said, If thou hast heard, O king, of the great Rishi
Jamadagni, his son is competent to duly receive thee as a guest.--Then
that king proceeded, filled with great wrath. Arrived at that retreat, he
found Rama himself. With his kinsmen he began to do many acts that were
hostile to Rama, and caused much trouble to that high-souled hero. Then
the energy, which was immeasurable of Rama blazed forth, burning the
troops of the foe, O lotus-eyed one. Taking up his battle-axe, Rama
suddenly put forth his power, and hacked that thousand-armed hero, like a
tree of many branches. Beholding him slain and prostrated on the earth,
all his kinsmen, uniting together, and taking up their darts, rushed at
Rama, who was then seated, from all sides. Rama also, taking up his bow
and quickly ascending on his car, shot showers of arrows and chastised
the army of the king. Then, some of the Kshatriyas, afflicted with the
terror of Jamadagni's son, entered mountain-fastnesses, like deer
afflicted by the lion. Of them that were unable, through fear of Rama, to
discharge the duties ordained for their order, the progeny became
Vrishalas owing to their inability to find Brahmanas.[81] In this way
Dravidas and Abhiras and Pundras, together with the Savaras, became
Vrishalas through those men who had Kshatriya duties assigned to them (in
consequence of their birth), falling away (from those duties). Then the
Kshatriyas that were begotten by the Brahmanas upon Kshatriya women that
had lost their heroic children, were repeatedly destroyed by Jamadagni's
son. The slaughter proceeded one and twenty times. At its conclusion a
bodiless voice, sweet and proceeding from heaven, and which was heard by
all people, spoke to Rama, 'O Rama, O Rama, desist! What met it dost thou
see, O son, in thus destroying repeatedly these inferior Kshatriyas?'[82]
In this way, O blessed dame, his grandsires, headed by Richika, addressed
that high-souled one, saying. 'Do thou desist.' Rama, however, unable to
forgive the slaughter of his sire, replied unto those Rishis saying, 'It
behoves you not to forbid me.' The Pitris then said, 'O foremost of all
victorious men, it behoves thee not to slay these inferior Kshatriyas. It
is not proper that thyself, being a Brahmana, should slay these kings.'"



SECTION XXX

"The Pitris said, 'In this connection is cited this old history. Having
heard it, thou shouldst act according to it, O foremost of all regenerate
persons. There was a royal sage of the name Alarka endued with the
austerest of penances. He was conversant with all duties, truthful in
speech, of high soul, and exceedingly firm in his vows. Having, with his
bow, conquered the whole Earth extending to the seas, and thereby
achieved an exceedingly difficult feat, he set his mind on that which is
subtle. While sitting at the root of a tree, his thoughts, O thou of
great intelligence, abandoning all those great feats, turned towards that
which is subtle.'

"Alarka said, 'My mind has become strong. Having conquered the mind,
one's conquest becomes permanent. Though surrounded by foes, I shall
(henceforth) shoot my arrows at other objects. Since in consequence of
its unsteadiness, it sets all mortals to accomplish acts, I shall shoot
very sharp-pointed shafts at the mind.'

"The mind said, 'These arrows, O Alarka, will never pierce me through.
They will pierce only thy own vital parts, Thy vital parts being pierced,
thou shalt die. Do thou look out for other arrows with which to destroy
me.' Hearing these words and reflecting upon them, he said as follows.

"Alarka said, 'Smelling very many perfumes, the nose hankers after them
only. Hence I shall shoot whetted arrows at the nose.'

"The nose said, 'These arrows will never cross through me, O Alarka. They
will pierce only thy own vital parts, and thy vital parts being pierced,
thou shalt die. Do thou look for other arrows with which to destroy me.'

Hearing these words and reflecting upon them, he said as follows.

"Alarka said, This one (viz., the tongue), enjoying savoury tastes,
hankers after them only. Hence I shall shoot whetted shafts at the
tongue.'

"The tongue said, 'These arrows, O Alarka, will not cross through me.
They will only pierce thy own vital parts and thy vital parts being
pierced, thou shalt die. Do thou look for other arrows with which to
destroy me.' Hearing these words and reflecting upon them, he said as
follows.

"Alarka said, 'The skin, touching diverse objects of touch, hankers after
them only. Hence, I shall tear off the skin with diverse arrows equipt
with the feathers of the Kanka.'

"The skin said, 'These arrows will not, O Alarka, cross through me. They
will pierce thy own vital parts only, and thy vital parts being pierced,
thou shalt die. Do thou look for other arrows with which to destroy me.'
Hearing these words and reflecting on them, he said as follows.

"Alarka said, 'Hearing diverse sounds, (the ear) hankers after them only.
Hence, I shall shoot whetted shafts at the ear.'

"The ear said, 'These arrows will not, O Alarka, cross through me. They
will pierce thy own vital parts only, and thy vital parts being pierced,
thou shalt die. Do thou then look for other arrows with which to destroy
me.' Hearing these words and reflecting upon them, he said as follows.

"Alarka said, 'Seeing many colours, the eye hankers after them only.
Hence, I shall destroy the eye with sharp-pointed arrows.'

"The eye said. 'These arrows will not, O Alarka, cross through me at all.
They will pierce thy own vital parts only, and thy vital parts being
pierced, thou shalt die. Do thou then look for other arrows with which to
destroy me!' Hearing these words and reflecting upon them, he said as
follows.

"Alarka said, 'This (viz., the understanding) forms many determinations
with the aid of ratiocination. Hence, I shall shoot whetted arrows at the
understanding.'

"The understanding said, 'These arrows will not, O Alarka, cross through
me at all. They will pierce thy vital parts only, and thy vital parts
being pierced, thou shalt die. Do thou then look for other arrows with
which to destroy me!'

"The Brahmana continued, 'Then Alarka, employing himself, even there, on
penances difficult to perform and exceedingly austere, failed to obtain,
by the high power (of his penances) arrows for casting at these seven.
Endued with puissance, he then, with mind well concentrated, began to
reflect. Then O best of regenerate ones, Alarka, that foremost of
intelligent men, having reflected for a long time, failed to obtain
anything better than Yoga. Setting his mind on one object, he remained
perfectly still, engaged in Yoga.[83] Endued with energy, he quickly slew
all the senses with one arrow, having entered by Yoga into his soul and
thereby attained to the highest success. Filled with wonder, that royal
sage then sang this verse: Alas, it is a pity that we should have
accomplished all acts that are external! Alas, that we should have,
endued with the thirst for enjoyment, courted (the pleasures of)
sovereignty before now! I have learnt this afterwards. There is no
happiness that is higher than Yoga.--Do thou know this, O Rama. Cease to
slay the Kshatriyas. Do thou practise the austerest of penances. Thou
wilt then attain to what is good.--Thus addressed by his grandsires,
Jamadagni's son practised the austerest penances, and having practised
them, that highly blessed one attained to that success which is difficult
to reach.'"



SECTION XXXI

"The Brahmana said, 'There are three foes in the world. They are said to
be ninefold, agreeably to their qualities. Exultation, satisfaction, and
joy,--these three qualities appertain to Goodness.[84] Cupidity, wrath,
and hatred, these three qualities are said to appertain to Passion.
Lassitude, procrastination, and delusion, these three qualities appertain
to darkness. Cutting these with showers of arrows, the man of
intelligence, free from procrastination, possessed of a tranquil soul,
and with his senses under subjection, ventures to vanquish others.[85] In
this connection, persons conversant with (the occurrence of) ancient
cycles recite some verses which were sung in days of old by king
Amvarisha who had acquired a tranquil soul. When diverse kinds of faults
were in the ascendant and when the righteous were afflicted, Amvarisha of
great fame put forth his strength for assuming sovereignty.[86] Subduing
his own faults and worshipping the righteous, he attained to great
success and sang these verses.--I have subdued many faults. I have killed
all foes. But there is one, the greatest, vice which deserves to be
destroyed but which has not been destroyed by me! Urged by that fault,
this Jiva fails to attain to freedom from desire. Afflicted by desire,
one runs into ditches without knowing it. Urged by that fault, one
indulges in acts that are forbidden. Do thou cut off, cut off, that
cupidity with sharp-edged swords. From cupidity arise desires. From
desire flows anxiety. The man who yields to desire acquires many
qualities that appertain to passion. When these have been acquired, he
gets many qualities that appertain to Darkness. In consequence of those
qualities, he repeatedly takes birth, with the bonds of body united, and
is impelled to action. Upon the expiration of life, with body becoming
dismembered and scattered, he once meets with death which is due to birth
itself.[87] Hence, duly understanding this, and subduing cupidity by
intelligence, one should desire for sovereignty in one's soul. This is
(true) sovereignty. There is no other sovereignty here. The soul,
properly understood, is the king. Even these were the verses sung by king
Ambarisha of great celebrity, on the subject of sovereignty which he kept
before him,--that king who had cut off the one foremost fault viz.,
cupidity.'"



SECTION XXXII

"The Brahmana said, 'In this connection is cited the old narrative, O
lady, of the discourse between a Brahmana and (king) Janaka. King Janaka
(on a certain occasion), desirous of punishing him, said unto a Brahmana
who had become guilty of some offence, 'Thou shalt not dwell within my
dominions.' Thus addressed, the Brahmana replied unto that best of kings,
saying, 'Tell me, O king, what the limits are of the territories subject
to thee. I desire, O lord, to dwell within the dominions of another king.
Verily, I wish to obey thy behest, O lord of Earth, agreeably to the
scriptures.--Thus addressed by that celebrated Brahmana, the king,
hearing repeated and hot sighs, said not a word in reply. Like the planet
Rahu overwhelming the Sun, a cloudedness of understanding suddenly
overwhelmed that king of immeasurable energy as he sat plunged in
thought. When that cloudedness of understanding passed away and the king
became comforted, he spoke after a short while these words unto that
Brahmana.'

"Janaka said, 'Although a (large) inhabited tract is subject to me within
this ancestral kingdom of mine, yet I fail to find my dominion, searching
through the whole Earth. When I failed to find it on the Earth, I then
searched Mithila (for it). When I failed to find it in Mithila, I then
searched for it among my own children. When I failed to find it even
there, a cloudedness of understanding came over me. After that
cloudedness of understanding passed away, intelligence came back to me.
Then I thought that I have no dominion, or that everything is my
dominion. Even this body is not mine, or the whole Earth is mine. At the
same time, O best of regenerate persons, I think that that is as much
mine as it is of others. Do thou, therefore, dwell (here) as long as thy
choice leads thee, and do thou enjoy as long as thou pleasest.'

"The Brahmana said, 'When there is a large inhabited tract in thy
ancestral kingdom, tell me, depending upon what understanding, has the
idea of meum been got rid of by thee. What also is that understanding
depending upon which thou hast come to the conclusion that everything
constitutes thy dominion? What, indeed, is the notion through which thou
hast no dominion, or everything is thy dominion?'

"Janaka said, 'All conditions here, in all affairs, have been understood
by me to be terminable. Hence, I could not find that which should be
called mine.[88] (Considering) whose is this, I thought of the Vedic text
about anybody's property, I could not, therefore, find, by my
understanding, what should be (called) mine.[89] Depending upon this
notion, I got rid of idea of mineness. Hear now what that notion is
depending upon which I came to the conclusion that I have dominion
everywhere. I do not desire for my own self those smells that are even in
my nose. Therefore, the earth, subjugated by me, is always subject to
me.[90] I do not desire for my own self those tastes that exist in
contact with even my tongue. Therefore, water, subjugated by me, is
always subject to me. I do not desire for my own self the colour or light
that appertains to my eye. Therefore, light subjugated by me, is always
subject to me. I do not desire for my own self those sensations of touch
which are in contact with even my skin. Therefore, the wind, subjugated
by me, is always subject to me. I do not desire for my own self those
sounds which are in contact with even my ear. Therefore sounds,
subjugated by me, are always subject to me. I do not desire for my own
self the mind that is always in my mind. Therefore the mind, subjugated
by me, is subject to me. All these acts of mine are for the sake of the
deities, the Pitris, the Bhutas, together with guests.[91]--The Brahmana
then, smiling, once more said unto Janaka,--Know that I am Dharma, who
have come here today for examining thee. Thou art verily the one person
for setting this wheel in motion, this wheel that has the quality of
Goodness for its circumference, Brahmin for its nave, and the
understanding for its spokes, and which never turns back!'"[92]



SECTION XXXIII

"The Brahmana said, 'I do not, O timid one, move in this world in that
manner which thou, according to thy own understanding, censurest. I am a
Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest
recluse. I am an observer of the duties of a house-holder. I observe
vows. I am not what thou seest me in good and bad acts. By me is pervaded
everything that exists in this universe. Whatever creatures exist in the
world, mobile or immobile, know that I am the destroyer of them all, even
as fire is (the destroyer) of all kinds of wood. Of sovereignty over the
whole Earth or over Heaven (on the one hand), or this knowledge (of my
identity with the universe), this knowledge is my wealth.[93] This is the
one path for Brahmanas, by which they who understand it proceed to
house-holds, or abodes in the forest, or residence with preceptors, or
among mendicants.[94] With numerous unconfused symbols, only one
knowledge is worshipped. Those who, whatever the symbols and modes of
life to which they adhere, have acquired an understanding having
tranquillity for its essence, attain to that one entity even as numerous
rivers all meeting the Ocean.[95] The path is traversable with the aid of
the understanding and not of this body. Actions have both beginning and
end, and the body has actions for its bonds.[96] Hence, O blessed lady,
thou needst have no apprehension in respect of the world hereafter. With
thy heart intent upon the real entity, it is my soul into which thou wilt
come.'"



SECTION XXXIV

"The Brahmana's wife said, 'This is incapable of being understood by a
person of little intelligence as also by one whose soul has not been
cleansed. My intelligence is very little, and contracted, and confused.
Do thou tell me the means by which the knowledge (of which thou speakest)
may be acquired. I wish to learn from thee the source from which this
knowledge flows.'

"The Brahmana said, 'Know that intelligence devoted to Brahman, is the
lower Arani; the preceptor is the upper Arani; penances and conversance
wit tithe scriptures are to cause the attrition. From this is produced
the fire of knowledge.'

"The Brahmana's wife said, 'As regards this symbol of Brahman, which is
designated Kshetrajna, where, indeed, occurs a description of it by which
it is capable of being seized?'

"The Brahmana said, 'He is without symbols, and without qualities.
Nothing exists that may be regarded as his cause. I shall, however, tell
thee the means by which he can be seized or not. A good means may be
found; viz., perception of hearing, etc. as flowers are perceived by
bees. That means consists of an understanding cleansed by action. Those
whose understandings have not been so cleansed, regard that entity,
through their own ignorance, as invested with the properties of knowledge
and others.[97] It is not laid down that this should be done, of that
this should not be done, in the rules for achieving Emancipation,--those,
that is, in which a knowledge of the soul arises only in him who sees and
hears.[98] One should comprehend as many parts, unmanifest and manifest
by hundreds and thousands, as one is capable of comprehending here.
Indeed, one should comprehend diverse objects of diverse import, and all
objects of direct perception. Then will come, from practice (of
contemplation and self-restraint, etc.), that above which nothing
exists.'[99]

"The holy one continued, 'Then the mind of that Brahmana's wife, upon the
destruction of the Kshetrajna, became that which is beyond Kshetrajna, in
consequence of the knowledge of Kshetra.'[100]

"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and
where is that foremost of Brahmanas, by both of whom was such success
attained. Do thou, tell me about them, O thou of unfading glory.'

"The blessed and holy one said, 'Know that my mind is the Brahmana, and
that my understanding is the Brahmana's wife. He who has been spoken of
as Kshetrajna is I myself, O Dhananjaya!"'



SECTION XXXV

"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is
the highest object of knowledge. Through thy favour, my mind is delighted
with these subtle disquisitions.'

"Vasudeva said,--'In this connection is recited the old history of the
discourse between a preceptor and his disciple on the subject of Brahman.
Once on a time, O scorcher of foes, an intelligent disciple questioned a
certain Brahmana of rigid vows who was his preceptor, as he was seated
(at his ease), saying,--What, indeed, is the highest good? Desirous of
attaining to that which constitutes the highest good, I throw myself at
thy feet, O holy one. O learned Brahmana, I solicit thee, bending my
head, to explain to me what I ask.--Unto that disciple, O son of Pritha,
who said so, the preceptor said,--O regenerate one, I shall explain to
thee everything about which thou mayst have any doubts.--Thus addressed,
O foremost one of Kuru's race, by his preceptor, that disciple who was
exceedingly devoted to his preceptor, spoke as follows, with joined
hands. Do thou hear what he said, O thou of great intelligence.'

"The Disciple said, 'Where am I? Whence art thou? Explain that which is
the highest truth. From what source have sprung all creatures mobile and
immobile? By what do creatures live? What is the limit of their life?
What is truth? What is penance, O learned Brahmana? What are called
attributes by the good? What paths are to be called auspicious? What is
happiness? What is sin? O holy one, O thou of excellent vows, it behoves
thee to answer these questions of mine, O learned Rishi, correctly,
truly, and accurately. Who else is there in this world than thee that is
capable of answering these questions? Do thou answer them, O foremost of
all persons conversant with duties. My curiosity is great. Thou art
celebrated in all the worlds as one well skilled in the duties relating
to Emancipation. There is none else than thou that is competent to remove
all kinds of doubts. Afraid of worldly life, we have become desirous of
achieving Emancipation.'

"Vasudeva said, 'Unto that disciple who had humbly sought his instruction
and put the questions duly, who was devoted to his preceptor and
possessed of tranquillity, and who always behaved in a manner that was
agreeable (to his instructor), who lived so constantly by the side of his
instructor as to have almost become his shadow, who was self-restrained,
and who had the life of a Yati and Brahmacharin, O son of Pritha, that
preceptor possessed of intelligence and observant of vows, duly explained
all the questions, O foremost one of Kuru's race, O chastiser of all
foes.'

"The preceptor said, 'All this was declared (In days of old) by Brahma
himself (the Grandsire of all the worlds). Applauded and practised by the
foremost of Rishis, and depending on a knowledge of the Vedas, it
involves a consideration of what constitutes the real entity. We regard
knowledge to be the highest object, and renunciation as the best penance.
He who, with certainty, knows the true object of knowledge which is
incapable of being modified by circumstances, viz., the soul abiding in
all creatures, succeeds in going whithersoever he wishes and comes to be
regarded as the highest. That learned man who beholds the residence of
all things in one place and their severance as well, and who sees unity
in diversity, succeeds in freeing himself from misery. He who does not
covet anything and does not cherish the idea of mineness with regard to
anything, comes to be regarded, although residing in this world, as
identifiable with Brahman, He who is conversant with the truth about the
qualities of Pradhana (or Nature), acquainted with the creation of all
existent objects, divested of the idea of mineness, and without pride,
succeeds, without doubt, in emancipating himself. Understanding properly
that great tree which has the unmanifest for its seed sprout, and the
understanding for its trunk, and high consciousness of self for its
branches, and the senses for the cells whence its twigs issue, and the
(five) great elements for its flower-buds, and the gross elements for its
smaller boughs, which is always endued with leaves, which always puts
forth flowers, and upon which all existent objects depend, whose seed is
Brahman, and which is eternal,--and cutting all topics with the sharp
sword of knowledge, one attains to immortality and casts off birth and
death. The conclusions with regard to the past, present, and future, etc,
and religion, pleasure and wealth, which are all well known to conclaves
of Siddhas, which appertain to remote cycles, and which are, indeed,
eternal, I shall declare to thee, O thou of great wisdom. These
constitute what is called Good. Men of wisdom, understanding them in this
world, attain to success. In days of old, the Rishis Vrihaspati and
Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and
Viswamitra, and Atri, assembled together for the purpose of asking one
another. They thus assembled together after having travelled over all
paths and after they had got tired with the acts each of them had done.
Those regenerate persons, placing the sage son of Angiras at their head,
proceeded to the region of the Grandsire. There they beheld Brahma
perfectly cleansed of all sin. Bowing their heads unto that high-souled
one who was seated at his ease, the great Rishis, endued with humility,
asked him this grave question regarding the highest good. How should a
good man act? How would one be released from sin? What paths are
auspicious for us? What is truth, and what is sin? By what action are the
two paths, northern and southern, obtained? What is destruction? What is
Emancipation? What is birth and what is death of all existent objects? I
shall tell thee, O disciple, what the Grandsire, thus addressed, said
unto them, conformably to the scriptures. Do thou listen.'

"Brahma said, 'It is from Truth that all creatures, mobile and immobile,
have been born. They live by penance (of action). Understand this, O ye
of excellent vows. In consequence of their own actions they live,
transcending: their own origin.[101] For Truth, when united with
qualities, becomes always possessed of five indications. Brahman is
Truth. Penance is truth. Prajapati is truth. It is from Truth that all
creatures have sprung. Truth is the universe of being. It is for this
that Brahmanas who are always devoted to Yoga, who have transcended wrath
and sorrow, and who always regard Religion as the causeway (along which
every one must pass for avoiding the morass below), take refuge in Truth.
I shall now speak of those Brahmanas who are restrained by one another
and possessed of knowledge, of the orders, and of those who belong to the
four modes of life. The wise say that Religion or duty is one, (though)
having four quarters. Ye regenerate ones, I shall speak to ye now of that
path which is auspicious and productive of good. That path has constantly
been trod over by men possessed of wisdom in order to achieve an identity
with Brahman. I shall speak now of that path which is the highest and
which is exceedingly difficult of being understood. Do you understand, in
all its details, ye highly blessed ones, what is the highest seat. The
first step has been said to be the mode of life that appertains to
Brahmacharins. The second step is domesticity. After this is the
residence in the woods. After that it should be known is the highest
step, viz., that relating to Adhyatma.[102] Light, ether (or space), sun,
wind, Indra, and Prajapati,--one sees these as long as one does not
attain to Adhyatma. I shall declare the means (by which that Adhyatma may
be attained). Do ye first understand them. The forest mode of life that
is followed by ascetics residing in the woods and subsisting upon fruits
and roots and air is laid down for the three regenerate classes. The
domestic mode of life is ordained for all the orders. They that are
possessed of wisdom say that Religion or duty has Faith for its (chief)
indication. Thus have I declared to you the paths leading to the deities.
They are adopted by those that are good and wise by their acts. Those
paths are the causeways of piety. That person of rigid vows who adopts
any one of these modes separately, always succeeds in time to understand
the production and destruction of all creatures. I shall now declare,
accurately and with reasons, the elements which reside in parts in all
objects. The great soul, the unmanifest, egoism (consciousness of
identity), the ten and one organs (of knowledge and action), the five
great elements, the specific characteristics of the five elements,--these
constitute the eternal creation. The number of elements has been said to
be four and twenty, and one (more). That person of wisdom who understands
the production and destruction of all these elements, that man among all
creatures, never meets with delusion. He who understands the elements
accurately, all the qualities, all the deities, succeeds in cleansing
himself of all sin. Freed from all bonds, such a man succeeds in enjoying
all regions of spotless purity.'"[103]



SECTION XXXVI

"Brahma said, 'That which is unmanifest, which is indistinct,
all-pervading, everlasting, immutable, should be known to become the city
(or mansion) of nine portals, possessed of three qualities, and
consisting of five ingredients. Encompassed by eleven including Mind
which distinguishes (objects), and having Understanding for the ruler,
this is an aggregate of eleven.[104] The three ducts that are in it
support it constantly. These are the three Nadis. They run continually,
and have the three qualities for their essence: Darkness, Passion, and
Goodness. These are called the (three) qualities. These are coupled with
one another. They exist, depending on one another. They take refuge in
one another, and follow one another. They are also joined with one
another. The five (principal) elements are characterised by (these) three
qualities. Goodness is the match of Darkness. Of Goodness the match is
Passion. Goodness is also the match of Passion, and of Goodness the match
is Darkness. There where Darkness is restrained, Passion is seen to flow.
There where Passion is restrained, Goodness is seen to flow. Darkness
should be known to have the night (or obscurity) for its essence. It has
three characteristics, and is (otherwise) called Delusion. It has
unrighteousness (or sin) also for its indication, and it is always
present in all sinful acts. This is the nature of Darkness and it appears
also as confined with others. Passion is said to have activity for its
essence. It is the cause of successive acts. When it prevails, its
indication, among all beings, is production. Splendour, lightness, and
faith,--these are the form, that is light, of Goodness among all
creatures, as regarded by all good men. The true nature of their
characteristics will now be declared by me, with reasons. These shall be
stated in aggregation and separation. Do ye understand them. Complete
delusion, ignorance; illiberality, indecision in respect of action,
sleep, haughtiness, fear, cupidity, grief, censure of good acts, loss of
memory,--unripeness of judgment, absence of faith, violation of all rules
of conduct, want of discrimination, blindness, vileness of behaviour,
boastful assertions of performance when there has been no performance,
presumption of knowledge in ignorance, unfriendliness (or hostility),
evilness of disposition, absence of faith, stupid reasoning, crookedness,
incapacity for association, sinful action, senselessness, stolidity,
lassitude, absence of self-control, degradation,--all these qualities are
known as belonging to Darkness. Whatever other states of mind, connected
with delusion, exist in the world, all appertain to Darkness. Frequent
ill-speaking of other people, censuring the deities and the Brahmanas,
illiberality, vanity, delusion, wrath, unforgiveness, hostility towards
all creatures, are regarded as the characteristics of Darkness. Whatever
undertakings exist that are unmeritorious (in consequence of their being
vain or useless), what gifts there are that are unmeritorious (in
consequence of the unworthiness of the donees, the unreasonableness of
the time, the impropriety of the object, etc.), vain eating,--these also
appertain to Darkness. Indulgence in calumny, unforgiveness, animosity,
vanity, and absence of faith are also said to be characteristics of
Darkness. Whatever men there are in this world who are characterised by
these and other faults of a similar kind, and who break through the
restraints (provided by the scriptures), are all regarded as belonging to
the quality of Darkness. I shall now declare the wombs where these men,
who are always of sinful deeds, have to take their birth. Ordained to go
to hell, they sink in the order of being. Indeed, they sink into the hell
of (birth in) the brute creation. They become immobile entities, or
animals, or beasts of burden; or carnivorous creatures, or snakes, or
worms, insects, and birds; or creatures, of the oviparous order, or
quadrupeds of diverse species; or lunatics, or deaf or dumb human beings,
or men that are afflicted by dreadful maladies and regarded as unclean.
These men of evil conduct, always exhibiting the indications of their
acts, sink in Darkness. Their course (of migrations) is always downwards.
Appertaining to the quality of Darkness, they sink in Darkness. I shall,
after this, declare what the means are of their improvement and ascent;
indeed, by what means they succeed in attaining to the regions that exist
for men of pious deeds. Those men who take birth in orders other than
humanity, by growing up in view of the religious ceremonies of Brahmanas
devoted to the duties of their own order and desirous of doing good to
all creatures, succeed, through the aid of such purificatory rites, in
ascending upwards. Indeed, struggling (to improve themselves), they at
last attain to the same regions with these pious Brahmanas. Verily, they
go to Heaven. Even this is the Vedic audition.[105] Born in orders other
than humanity and growing old in their respective acts, even thus they
become human beings that are, of course, ordained to return. Coming to
sinful births and becoming Chandalas or human beings that are deaf or
that lisp indistinctly, they attain to higher and higher castes, one
after another in proper turn, transcending the Sudra order, and other
(consequences of) qualities that appertain to Darkness and that abide in
it in course of migrations in this world.[106] Attachment to objects of
desire is regarded as great delusion. Here Rishis and Munis and deities
become deluded, desirous of pleasure. Darkness, delusion, the great
delusion, the great obscurity called wrath, and death, that blinding
obscurity, (these are the five great afflictions). As regards wrath, that
is the great obscurity (and not aversion or hatred as is sometimes
included in the list). With respect then to its colour (nature), its
characteristics, and its source, I have, ye learned Brahmanas, declared
to you, accurately and in due order, everything about (the quality of)
Darkness. Who is there that truly understands it? Who is there that truly
sees it? That, indeed, is the characteristic of Darkness, viz., the
beholding of reality in what is not real. The qualities of Darkness have
been declared to you in various ways. Duly has Darkness, in its higher
and lower forms, been described to you. That man who always bears in mind
the qualities mentioned here, will surely succeed in becoming freed from
all characteristics that appertain to Darkness.'"



SECTION XXXVII

"Brahman said, 'Ye best of beings, I shall now declare to you accurately
what (the quality of) Passion is. Ye highly blessed ones, do you
understand what those qualities are that appertain to Passion, Injuring
(others), beauty, toil, pleasure and pain, cold and heat, lordship (or
power), war, peace, arguments, dissatisfaction, endurance,[107] might,
valour, pride, wrath, exertion, quarrel (or collision), jealousy, desire,
malice, battle, the sense of meum or mineness, protection (of others),
slaughter, bonds, and affliction, buying and selling, lopping off,
cutting, piercing and cutting off the coat of mail that another has
worn,[108] fierceness, cruelty, villifying, pointing out the faults of
others, thoughts entirely devoted to worldly affairs, anxiety, animosity,
reviling of others, false speech, false or vain gifts, hesitancy and
doubt, boastfulness of speech, dispraise and praise, laudation, prowess,
defiance, attendance (as on the sick and the weak), obedience (to the
commands of preceptors and parents), service or ministrations, harbouring
of thirst or desire, cleverness or dexterity of conduct, policy
heedlessness, contumely, possessions, and diverse decorations that
prevail in the world among men, women, animals, inanimate things, houses,
grief, incredulousness, vows and regulations, actions with expectation
(of good result), diverse acts of public charity, the rites in respect of
Swaha salutations, rites of Swadha and Vashat, officiating at the
sacrifices of others, imparting of instruction, performance of
sacrifices, study, making of gifts, acceptance of gifts, rites of
expiation, auspicious acts, the wish to have this and that, affection
generated by the merits of the object for which or whom it is felt,
treachery, deception, disrespect and respect, theft, killing, desire of
concealment, vexation, wakefulness, ostentation, haughtiness, attachment,
devotion, contentment, exultation, gambling, indulgence in scandal, all
relations arising out of women, attachment to dancing, instrumental music
and songs--all these qualities, ye learned Brahmanas, have been said to
belong to Passion. Those men on Earth who meditate on the past, present,
and the future, who are devoted to the aggregate of three, viz.,
Religion, Wealth, and Pleasure, who acting from impulse of desire, exult
on attaining to affluence in respect of every desire, are said to be
enveloped by Passion. These men have downward courses. Repeatedly reborn
in this world, they give themselves up to pleasure. They covet what
belongs to this world as also all those fruit, that belong to the world
hereafter. They make gifts, accept gifts, offer oblations to the Pitris,
and pour libations on the sacrificial fire. The qualities of Passion have
(thus) been declared to you in their variety. The course of conduct also
to which it leads has been properly described to you. The man who always
understands these qualities, succeeds in always freeing himself from all
of them which appertain to Passion.'"



SECTION XXXVIII

"Brahmana said, 'I shall, after this discourse to you on that excellent
quality which is the third (in the order of our enumeration). It is
beneficial to all creatures in the world, and unblamable, and constitutes
the conduct of those that are good. Joy, satisfaction, nobility,
enlightenment, and happiness, absence of stinginess (or liberality),
absence of fear, contentment, disposition for faith, forgiveness,
courage, abstention from injuring any creature, equability, truth,
straightforwardness, absence of wrath, absence of malice, purity,
cleverness, prowess, (these appertain to the quality of Goodness). He who
is devoted to the duty of Yoga, regarding knowledge to be vain, conduct
to be vain, service to be vain, and mode of life to be vain, attains to
what is highest in the world hereafter. Freedom from the idea of meum,
freedom from egoism, freedom from expectations, looking on all with an
equal eye, and freedom from desire,--these constitute the eternal
religion of the good. Confidence, modesty, forgiveness, renunciation,
purity, absence of laziness, absence of cruelty, absence of delusion,
compassion to all creatures, absence of the disposition to calumniate,
exultation, satisfaction, rapture, humility, good behaviour, purity in
all acts having for their object the attainment of tranquillity,
righteous understanding, emancipation (from attachments), indifference,
Brahmacharyya, complete renunciation, freedom from the idea of meum,
freedom from expectations, unbroken observance of righteousness, belief
that gifts are vain, sacrifices are vain, study is vain, vows are vain,
acceptance of gifts is vain, observance of duties is vain, and penances
are vain--those Brahmanas in this world, whose conduct is marked by these
virtues, who adhere to righteousness, who abide in the Vedas, are said to
be wise and possessed of correctness of vision. Casting off all sins and
freed from grief, those men possessed of wisdom attain to Heaven and
create diverse bodies (for themselves). Attaining the power of governing
everything, self-restraint, minuteness, these high-souled ones make by
operations of their own mind, like the gods themselves dwelling in
Heaven. Such men are said to have their courses directed upwards. They
are veritable gods capable of modifying all things. Attaining to Heaven,
they modify all things by their very nature. They get whatever objects
they desire and enjoy them.[109] Thus have I, ye foremost of regenerate
ones, described to you what that conduct is which appertains to the
quality of goodness. Understanding these duly, one acquires whatever
objects one desires. The qualities that appertain to goodness have been
declared particularly. The conduct which those qualities constitute has
also been properly set forth. That man who always understands these
qualities, succeeds in enjoying the qualities without being attached to
them.'"



SECTION XXXIX

"Brahmana said, 'The qualities are incapable of being declared as
completely separate from one another. Passion and Goodness and Darkness
are seen existing in a state of union. They are attached to one another.
They depend on one another. They have one another for their refuge. They
likewise follow one another. As long as goodness exists, so long does
Passion exist. There is no doubt in this. As long as Darkness and
Goodness exist, so long does Passion exist. They make their journey
together, in union, and moving collectively. They, verily, move in body,
when they act with cause or without cause. Of all these which act with
one another, however, much they may differ in their development, the
manner in which their increase and diminution take place will now be
declared. There where Darkness exists in an increased measure, in the
lower creatures (for example), Passion exists in a smaller measure and
Goodness in a measure that is still less. There where Passion exists in a
copious measure, in creatures of middle course, Darkness exists in a
smaller measure and Goodness in a measure that is still less. There where
Goodness exists in a copious measure, in creatures of upward courses,
Darkness should be known to exist in a small measure and Passion in a
measure that is still less. Goodness is the spring that causes the
modifications of the senses. It is the great enlightener. No duty has
been laid down that is higher than Goodness. They who abide in Goodness
proceed upwards. They who abide in Passion remain in the middle. They who
abide in Darkness, being characterised by qualities that are low, sink
downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and
Goodness, which is the highest, in the Brahmana. The three qualities
exist even thus in the three orders. Even from a distance, the three
qualities of darkness and Goodness and Passion, are seen to exist in a
state of union and more collectively. They are never seen in a state of
separation.[110] Beholding the sun rising, men of evil deeds become
inspired with fear. Travellers on their way become afflicted with heat,
and suffer distress. The Sun is Goodness developed, men of evil deeds
represent Darkness; the heat which travellers on their way feel is said
to be a quality of Passion. The sun representing light is Goodness; the
heat is the quality of Passion; the shading (or eclipse) of the sun on
Parvana days should be known to represent Darkness. Even thus, the three
qualities exist in all luminous bodies. They act by turns in diverse
places in diverse ways. Among immobile objects, the quality of Darkness
exists in a very large measure. The qualities appertaining to Passion are
those properties of theirs which undergo constant changes. Their
oleaginous attributes appertain to Goodness.[111] The Day should be
understood as threefold. The Night has been ordained to be threefold. So
also are fortnight, months, years, seasons, and conjunctions.[112] The
gifts that are wide are threefold. Threefold is sacrifice that flows.
Threefold are the worlds; threefold the deities; threefold is knowledge;
and threefold the path or end. The past, the Present. and the Future;
Religion, Wealth. and Pleasure. Prana, Apana, and Udana; these also are
fraught with the three qualities. Whatever object exists in this world,
everything in it is fraught with the three qualities. The three qualities
act by turns in all things and in all circumstances. Verily, the three
qualities always act in an unmanifest form. The creation of those three,
viz., Goodness, Passion, and Darkness is eternal. The unmanifest,
consisting of the three qualities, is said to be darkness, unperceived,
holy, Constant. unborn, womb, eternal. Nature, change or modification,
destruction, Pradhana, production, and absorption, undeveloped, not small
(i.e., vast), unshaking, immovable, fixed, existent, and non-existent.
All these names should be known by those who meditate on matters
connected with the soul. That person who accurately knows all the names
of the unmanifest, and the qualities, as also the pure operations (of the
qualities), is well conversant with the truth about all distinctions and
freed from the body, becomes liberated from all the qualities and enjoys
absolute happiness.'"



SECTION XL

"Brahmana said, 'From the unmanifest first sprang Mahat (the Great Soul)
endued with great intelligence, the source of all the qualities. That is
said to be the first creation. The Great Soul is signified by these
synonymous words--the Great Soul, Intelligence, Vishnu, Jishnu, Sambhu of
great valour, the Understanding, the means of acquiring knowledge, the
means of perception, as also fame, courage, and memory. Knowing this, a
learned Brahmana has never to encounter delusion. It has hands and feet
on every side, it has ears on every side. It stands, pervading everything
in the universe. Of great power, that Being is stationed in the heart of
all. Minuteness, Lightness and Affluence, are his. He is the lord of all,
and identical with effulgence, and knows not decay. In Him are all those
who comprehend the nature of the understanding, all those who are devoted
to goodness of disposition, all those who practise meditation, who are
always devoted to Yoga, who are firm in truth, who have subdued their
senses, who are possessed of knowledge, who are freed from cupidity, who
have conquered wrath, who are of cheerful hearts, who are endued with
wisdom, who are liberated from ideas of meum (and teum), and who are
devoid of egoism. All these, freed from every kind of attachment, attain
to the status of Greatness. That person who understands that holy and
high goal, viz., the Great Soul, becomes freed from delusion. The
self-born Vishnu becomes the Lord in the primary creations. He who thus
knows the Lord lying in the cave, the Supreme, Ancient Being, of
universal form, the golden one, the highest goal of all persons endued
with understanding,--that intelligent man lives, transcending the
understanding.'"



SECTION XLI

"Brahmana said, 'That Mahat who was first produced is called Egoism. When
it sprang up as I, it came to be called as the second creation. That
Egoism is said to be the source of all creatures, for these have sprung
from its modifications. It is pure effulgence and is the supporter of
consciousness. It is Prajapati. It is a deity, the creator of deities,
and of mind. It is that which creates the three worlds. It is said to be
that which feels--I am all this.--That is the eternal world existing for
those sages who are contented with knowledge relating to the soul, who
have meditated on the soul, and who have won success by Vedic study and
sacrifices. By consciousness of soul one enjoys the qualities. That
source of all creatures, that creator of all creatures, creates (all
creatures) even in this way. It is that which causes all changes. It is
that which causes all beings to move. By its own light it illuminates the
universe likewise.'"



SECTION XLII

'Brahmana said, From Egoism were verily born the five great elements.
They are earth, air, ether, water, and light numbering the fifth. In
these five great elements, in the matter of the sound, touch, colour,
taste, and smell, all creatures become deluded. When at the close of the
destruction of the great elements, the dissolution of the universe
approaches, ye that are possessed of wisdom, a great fear comes upon all
living creatures. Every existent object is dissolved into that from which
it is produced. The dissolution takes place in an order that is the
reverse of that in which creation takes place. Indeed, as regards birth,
they are born from one another. Then, when all existent objects, mobile
and immobile, become dissolved, wise men endued with powerful memory
never dissolve. Sound, touch, colour, taste, and smell numbering the
fifth, are effects. They are, however, inconstant, and called by the name
of delusion. Caused by the production of cupidity, not different from one
another, without reality, connected with flesh and blood, and depending
upon one another, existing outside the soul, these are all helpless and
powerless. Prana and Apana, and Udana and Samana and Vyana,--these five
winds are always closely attached to the soul. Together with speech,
mind, and understanding, they constitute the universe of eight
ingredients. He whose skin, nose, ear, eyes, tongue, and speech are
restrained, whose mind is pure, and whose understanding deviates not
(from the right path), and whose mind is never burnt by those eight
fires, succeeds in attaining to that auspicious Brahman to which nothing
superior exists. Those which have been called the eleven organs and which
have sprung from Egoism, I shall now, ye regenerate ones, mention
particularly. They are the ear, the skin, the two eyes, the tongue, the
nose numbering the fifth, the two feet, the lower duct, the organ of
generation, the two hands, and speech forming the tenth. These constitute
the group of organs, with mind numbering as the eleventh. One should
first subdue this group. Then will Brahman shine forth (in him). Five
amongst these are called organs of knowledge, and five, organs of action.
The five beginning with the ear are truly said to be connected with
knowledge. The rest, however, that are connected with action, are without
distinction. The mind should be regarded as belonging to both. The
understanding is the twelfth in the top. Thus have been enumerated the
eleven organs in due order. Learned men, having understood these, think
they have accomplished everything. I shall, after this, enumerate all the
various organs. Space (or Ether) is the first entity. As connected with
the soul, it is called the ear. As connected with objects, that is sound.
The presiding deity (of this) is the quarters. The Wind is the second
entity. As connected with the soul, it is known as the skin. As connected
with objects, it is known as objects of touch; and the presiding deity
there is touch. The third is said to be Light. As connected with the
soul, it is known as the eye. As connected with objects, it is colour;
and the sun is its deity. The fourth (entity) should be known as Water.
As connected with the soul, it is said to be the tongue. As connected
with objects, it is taste, and the presiding deity there is Soma. The
fifth entity is Earth. As connected with the soul, it is said to be the
nose. As connected with objects, it is scent; and the presiding deity
there is the wind. Thus has the manner been declared of how the five
entities are divided into sets of three. After this I shall declare
everything about the diverse (other) organs. Brahmanas conversant with
the truth say that the two feet are mentioned as connected with the soul.
As connected with objects, it is motion; and Vishnu is there the
presiding deity. The Apana wind, whose motion is downward, as connected
with the soul, is called the lower duct. As connected with objects, it is
the excreta that is ejected; and the presiding deity there is Mitra. As
connected with the soul, the organ of generation is mentioned, the
producer of all beings. As connected with objects, it is the vital seed;
and the presiding deity is Prajapati. The two hands are mentioned as
connected with the soul by persons conversant with the relations of the
soul. As connected with objects, it is actions; and the presiding deity
there is Indra. Next, connected with the soul is speech which relates to
all the gods. As connected with objects, it is what is spoken. The
presiding deity there is Agni. As connected with the soul, the mind is
mentioned, which moves within the soul of the five elements.[113] As
connected with objects, it is the mental operation; and the presiding
deity is Chandramas (moon). As connected with the soul is Egoism, which
is the cause of the whole course of worldly life. As connected with
objects, it is consciousness of self; and the presiding deity there is
Rudra. As connected with the soul is the understanding, which impels the
six senses. As connected with objects, it is that which is to be
understood, and the presiding deity there is Brahma. Three are the seats
of all existent objects. A fourth is not possible. These are land, water,
and ether. The mode of birth is fourfold. Some are born of eggs; some are
born of germs which spring upwards, penetrating through the earth; some
are born of filth; and some are born of fleshy balls in wombs. Thus is
the mode of birth seen to be of four kinds, of all living creatures. Now,
there are other inferior beings and likewise those that range the sky.
These should be known to be born of eggs as also those which crawl on
their breasts. Insects are said to be born of filth, as also other
creatures of a like description. This is said to be the second mode of
birth and is inferior. Those living creatures that take birth after the
lapse of some time, bursting through the earth, are said to be germ-born
beings, ye foremost of regenerate persons. Creatures of two feet or of
many feet and those which move crookedly, are the beings born of wombs.
Among them are some that are deformed, ye best of men. The eternal womb
of Brahma should be known to be of two kinds, viz., penance and
meritorious acts. Such is the doctrine of the learned.[114] Action should
be understood to be of various kinds, such as sacrifice, gifts made at
sacrifices, and the meritorious duty of study for every one that is born;
such is the teaching of the ancients. He who duly understands this, comes
to be regarded as possessed of Yoga, ye chief of regenerate persons. Know
also that such a man becomes freed too from all his sins. I have thus
declared to you duly the doctrine of Adhyatma.[115] Ye Rishis conversant
with all duties, a knowledge of this is acquired by those who are
regarded as persons of knowledge. Uniting all these together, viz., the
senses, the objects of the senses, and the five great entities, one
should hold them in the mind.[116] When everything is attenuated (by
absorption) in the mind, one no longer esteems the pleasures of life.
Learned men, whose understandings are furnished with knowledge, regard
that as true happiness.[117] I shall after this, tell thee of
renunciation with respect to all entities by means, gentle and hard,
which produces attachment to subtle topics and which is fraught with
auspiciousness. That conduct which consists in treating the qualities is
not qualities, which is free from attachment, which is living alone,
which does not recognise distinctions, and which is full of Brahman, is
the source of all happiness.[118] The learned man who absorbs all desires
into himself from all sides like the tortoise withdrawing all its limbs,
who is devoid of passion, and who is released from everything, becomes
always happy. Restraining all desires within the soul, destroying his
thirst, concentrated in meditation, and becoming the friend of good heart
towards all creatures, he succeeds in becoming fit for assimilation with
Brahman. Through repression of all the senses which always hanker after
their objects, and abandonment of inhabited places, the Adhyatma fire
blazes forth in the man of contemplation. As a fire, fed with fuel,
becomes bright in consequence of the blazing flames it puts forth, even
so, in consequence of the repression of the senses, the great soul puts
forth its effulgence. When one with a tranquil soul beholds all entities
in one's own heart, then, lighted by one's own effulgence, one attains to
that which is subtler than the subtle and which is unrivalled in
excellence. It is settled that the body has fire for colour, water for
blood and other liquids, wind for sense of touch, earth for the hideous
holder of mind (viz., flesh and bones, etc.), space (or ether) for sound;
that it is pervaded by disease and sorrow; that it is overwhelmed by five
currents; that it is made up of the five elements; that it has nine doors
and two deities;[119] that it is full of passion; that it is unfit to be
seen (owing to its unholy character); that it is made up of three
qualities; that it has three constituent elements, (viz., wind, bile and
phelgm); that it is delighted with attachments of every kind, that it is
full of delusions.[120] It is difficult of being moved in this mortal
world, and it rests on the understanding as its support. That body is, in
this world, the wheel of Time that is continually revolving.[121] That
(body), indeed, is a terrible and unfathomable ocean and is called
delusion. It is this body which stretches forth, contracts, and awakens
the (whole) universe with the (very) immortals.[122] By restraining the
senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood,
which are eternal and, therefore, exceedingly difficult to cast off.[123]
He who has subjugated these in this world, viz., the three qualities and
the five constituent elements of the body, has the Highest for his seat
in Heaven. By him is Infinity attained. Crossing the river, that has the
five senses for its steep banks, the mental inclinations for its mighty
waters, and delusion for its lake, one should subjugate both lust and
wrath. Such a man freed from all faults, then beholds the Highest,
concentrating the mind within the mind and seeing self in self.
Understanding all things, he sees his self, with self, in all creatures,
sometimes as one and sometimes as diverse, changing form from time to
time.[124] Without doubt he can perceive numerous bodies like a hundred
lights from one light. Verily he is Vishnu, and Mitra, and Varuna, and
Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord
possessed of puissance, with faces turned in all directions. In him, the
heart of all creatures, the great soul, becomes resplendent. Him all
conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and
Pisachas, the Pitris, and birds, and bands of Rakshasas, and bands of
ghostly beings, and all the great Rishis, praise.'"



SECTION XLIII

"Brahmana said, 'Among men, the royal Kshatriya is (endued with) the
middle quality. Among vehicles, the elephant (is so); and among denizens
of the forest the lion; among all (sacrificial) animals, the sheep; among
all those that live in holes, is the snake; among cattle, the bovine
bull; among females, the mule.[125] There is no doubt in this that in
this world, the Nyagrodha, the Jamvu, the Pippala, the Salmali, and
Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among
trees.[126] Himavat, Patipatra, Sahya, Vindhya, Trikutavat, Sweta, Nila,
Bhasa, Koshthavat, Guruskandha, Mahendra and Malayavat,--these are the
foremost of mountains. Likewise the Maruts are the foremost of the Ganas.
Surya is the lord of all the planets, and Chandramas of all the
constellations. Yama is the lord of the Pitris; Ocean is the lord of all
rivers. Varuna is the king of the waters. Indra is said to be the king of
the Maruts. Arka is the king of all hot bodies, and Indra of all luminous
bodies. Agni is the eternal lord of the elements, and Vrihaspati of the
Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the
foremost of all that are endued with might. Tashtri is the king of
Rudras, and Siva of all creatures. Sacrifice is the foremost of all
initiatory rites, and Maghavat of the deities. The North is the lord of
all the points of the compass; Soma of great energy is the lord of all
learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara
of all the deities. Such is the highest creation among all entities.
Prajapati is the lord of all creatures. Of all entities whatever, I, who
am full of Brahman, am the foremost. There is no entity that is higher
than myself or Vishnu. The great Vishnu, who is full of Brahman, is the
king of kings over all. Know him to be the ruler, the creator, the
uncreated Hari. He is the ruler of men and Kinnaras and Yakshas and
Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas.
Among those that are followed by persons full of desire is the great
goddess Maheswari of beautiful eyes. She is otherwise called by the name
of Parvati. Know that the goddess Uma is the foremost and the most
auspicious of women. Among women that are a source of pleasure, the
foremost are the Apsaras who are possessed of great splendour.[127] Kings
are desirous of acquiring piety, and Brahmanas are causeways of piety.
Therefore, the king should always strive to protect the twice-born ones.
Those kings in whose dominions good men languish are regarded as bereft
of the virtues of their order. Hereafter they have to go into wrong
paths. Those kings in whose dominions good men are protected, rejoice in
this world and enjoy happiness hereafter. Verily, those high-souled ones
attain to the highest seat. Understand this, ye foremost of regenerate
ones. I shall after this state the everlasting indications of duties.
Abstention from injury is the highest duty. Injury is an indication of
unrighteousness. Splendour is the indication of the deities. Men have
acts for their indications. Ether (or space) has sound for its
characteristic. Wind has touch for its characteristic. The characteristic
of lighted bodies is colour, and water has taste for its characteristic.
Earth, which holds all entities, has smell for its characteristic. Speech
has words for its characteristic, refined into vowels and consonants.
Mind has thought for its characteristic. Thought has, again, been said to
be the characteristic of the understanding. The things thought of by the
mind are ascertained with accuracy by the understanding. There is no
doubt in this, viz., that the understanding, by perseverance, perceives
all things. The characteristic of mind is meditation. The characteristic
of the good man is to live unperceived.[128] Devotion has acts for its
characteristic. Knowledge is the characteristic of renunciation.
Therefore keeping knowledge, before his view, the man of understanding
should practise renunciation. The man who has betaken himself to
renunciation and who is possessed of knowledge, who transcends all pairs
of opposites, as also darkness, death, and decrepitude, attains to the
highest goal. I have thus declared to you duty what the indications are
of duty. I shall, after this, tell you of the seizure (comprehension) of
qualities. Smell, which appertains to earth, is seized by the nose. The
wind, that dwells in the nose is likewise appointed (as an agent) in the
perception of smell. Taste is the essence of water. That is seized by the
tongue. Soma, who resides in the tongue, is appointed likewise in the
perception of taste. The quality of a lighted body is colour. That is
seized by the eye. Aditya who always resides in the eye has been
appointed in the perception of colour. Touch always appertains to the
wind (as its quality). That is perceived by the skin. The wind that
always resides in the skin has been appointed in apprehending touch. The
quality of ether is sound. That is seized by the ear. All the quarters,
which reside in the ear, have been appointed in apprehending sound. The
quality of the mind is thought. That is seized by the understanding. The
upholder of consciousness, residing in the heart, has been appointed in
apprehending the mind. The understanding is apprehended in the form of
determination or certitude, and Mahat in the form of knowledge. The
unperceived (Prakriti) has been, it is evident, appointed for the seizure
of all things after certitude. There is no doubt in this.[129] The
Kshetrajna which is eternal and is destitute of qualities as regards its
essence, is incapable of being seized by symbols. Hence, the
characteristic of the Kshetrajna, which is without symbols, is purely
knowledge. The unmanifest resides in the symbol called Kshetra, and is
that in which the qualities are produced and absorbed. I always see,
know, and hear it (though) it is hidden. Purusha knows it: therefore is
he called Kshetrajna. The Kshetrajna perceives also the operations of the
qualities and absence of their operations. The qualities, which are
created repeatedly, do not know themselves, being unintelligent, as
entities to be created and endued with a beginning, middle, and end. No
one else attains, only the Kshetrajna attains, to that which is the
highest and great and which transcend the qualities and those entities
which are born of the qualities. Hence one who understands duties,
casting off qualities and the understanding, and having his sins
destroyed, and transcending the qualities, enters the Kshetrajna. One
that is free from all pairs of opposites, that never bends his head to
any one, that is divested of Swaha, that is immovable, and homeless, is
the Kshetrajna. He is the Supreme Lord."'



SECTION XLIV

"Brahmana said, 'I shall now tell you truly about all that which has a
beginning, middle, and end, and which is endued with name and
characteristics, together with the means of apprehension. It has been
said that the Day was first, Then arose Night. The Months are said to
have the lighted fortnights first. The constellations have Sravana for
their first; the Seasons have that of dews (viz., Winter) for their
first. Earth is the source of all smells; and Water of all tastes. The
solar light is the source of all colours: the Wind of all sensations of
touch. Likewise, of sound the source is space (or Ether). These are the
qualities of elements. I shall, after this, declare that which is the
first and the highest of all entities. The sun is the first of all
lighted bodies. Fire is said to be the first of all the elements. Savitri
is the first of all branches of learning. Prajapati is the first of all
the deities. The syllable Om is the first of all the Vedas, and the
life-wind Prana is the first of all winds. All that is called Savitri
which is prescribed in this world.[130] The Gayatri is the first of all
metres; of all (sacrificial) animals the first is the goat. Kine are the
first of all quadrupeds. The twiceborn ones are the first of all human
beings. The hawk is the first of all birds. Of sacrifices the first is
the pouring of clarified butter on the fire. Of all reptiles the first, O
foremost of regenerate ones, is the snake. The Krita is the first of all
the Yugas; there is no doubt in this. Gold is the first of all precious
things. Barley is the first of all plants. Food is the first of all
things to be eaten or swallowed. Of all liquid substances to be drunk,
water is the foremost. Of all immobile entities without distinction,
Plaksha is said to be the first, that ever holy field of Brahman. Of all
the Prajapatis I am the first. There is no doubt in this. Of
inconceivable soul, the self-existent Vishnu is said to be my
superior.[131] Of all the mountains the great Meru is said to be the
first-born. Of all the cardinal and subsidiary points of the horizon, the
eastern is said to be the foremost and first-born. Ganga of three courses
is said to be the firstborn of all rivers. Likewise, of all wells and
reservoirs of waters, the ocean is said to be the first-born. Iswara is
the supreme Lord of all the deities and Danavas and ghostly beings and
Pisachas, and snakes and Makshasas and human beings and Kinnaras and
Yakshas. The great Vishnu, who is full of Brahma, than whom there is no
higher being in the three worlds, is the first of all the universe. Of
all the modes of life, that of the householder is the first. Of this
there is no doubt. The Unmanifest is the source of all the worlds as,
indeed, that is the end of every thing. Days end with the sun's setting
and Nights with the sun's rising. The end of pleasure is always sorrow,
and the end of sorrow is always pleasure. All accumulations have
exhaustion for their end, and all ascent have falls for their end. All
associations have dissociations for their end, and life has death for its
end. All action ends in destruction, and all that is born is certain to
meet with death. Every mobile and immobile thing in this world is
transient. Sacrifice, gift, penances, study, vows, observances,--all
these have destruction for their end. Of Knowledge, there is no end.
Hence, one that is possessed of a tranquil soul, that has subjugated his
senses, that is freed from the sense of meum, that is devoid of egoism,
is released from all sins by pure knowledge.'"



SECTION XLV

"Brahmana said, 'The wheel of life moves on. It has the understanding for
its strength; the mind for the pole (on which it rests); the group of
senses for its bonds, the (five) great elements for its nave, and home
for its circumference.[132] It is overwhelmed by decrepitude and grief,
and it has diseases and calamities for its progeny. That wheel relates in
time and place. It has toil and exercise for its noise. Day and Night are
the rotations of that wheel. It is encircled by heat and cold. Pleasure
and pain fire its joints, and hunger and thirst are the nails fixed into
it. Sun-shine and shade are the ruts (it causes). It is capable of being
agitated during even such a short space of time as is taken up by the
opening and the closing of the eyelid. It is enveloped in the terrible
waters of delusion. It is ever revolving and void of consciousness. It is
measured by months and half-months. It is not uniform (being
ever-changing), and moves through all the worlds. Penances and vows are
its mud. Passion's force is its mover. It is illuminated by the great
egoism, and is sustained by the qualities. Vexations (caused by the
non-acquisition of what is desired) are the fastenings that bind it
around. It revolves in the midst of grief and destruction. It is endued
with actions and the instruments of action. It is large and is extended
by attachments. It is rendered unsteady by cupidity and desire. It is
produced by variegated Ignorance. It is attended upon by fear and
delusion, and is the cause of the delusion of all beings. It moves
towards joy and pleasure, and has desire and wrath for its possession. It
is made up of entities beginning with Mahat and ending with the gross
elements. It is characterised by production and destruction going on
ceaselessly. Its speed is like that of the mind, and it has the mind for
its boundary.[133] This wheel of life that is associated with pairs of
opposites and devoid of consciousness, the universe with the very
immortals should cast away, abridge, and check. That man who always
understands accurately the motion and stoppage of this wheel of life, is
never seen to be deluded, among all creatures. Freed from all
impressions, divested of all pairs of opposites, released from all sins,
he attains to the highest goal. The householder, the Brahmacharin, the
forest recluse and the mendicant,--these four modes of life have all been
said to have the householder's mode for their foundation. Whatever system
of rules is prescribed in this world, their observance is beneficial.
Such observance has always been highly spoken of. He who has been first
cleansed by ceremonies, who has duly observed vows, who belongs in
respect of birth to a race possessed of high qualifications, and who
understands the Vedas, should return (from his preceptor's house).[134]
Always devoted to his wedded spouse, conducting himself after the manner
of the good, with his senses under subjugation, and full of faith, one
should in this world perform the five sacrifices. He who eats what
remains after feeding deities and guests, who is devoted to the
observance of Vedic rites, who duly performs according to his means
sacrifices and gifts, who is not unduly active with his hands and feet,
who is not unduly active with his eye, who is devoted to penances, who is
not unduly active with his speech and limits, comes under the category of
Sishta or the good. One should always bear the sacred thread, wear white
(clean) clothes, observe pure vows, and should always associate with good
men, making gifts and practising self-restraint. One should subjugate
one's lust and stomach, practise universal compassion, and be
characterised by behaviour that befits the good. One should bear a
bamboo-stick, and a water-pot filled with water. Having studied, one
should teach; likewise should also make sacrifices himself and officiate
at the sacrifices of others. One should also make gifts made to oneself.
Verily, one's conduct, should be characterised by these six acts. Know
that three of these acts should constitute the livelihood of the
Brahmanas, viz., teaching (pupils), officiating at the sacrifices of
others, and the acceptance of gifts from a person that is pure. As to the
other duties that remain, numbering three, viz., making of gifts, study,
and sacrifice, these are accompanied by merit.[135] Observant of
penances, self-restrained, practising universal compassion and
forgiveness, and looking upon all creatures with an equal eye, the man
that is conversant with duties should never be heedless with regard to
those three acts. The learned Brahmana of pure heart, who observes the
domestic mode of life and practises rigid vows, thus devoted and thus
discharging all duties to the best of his power, succeeds in conquering
Heaven.'"



SECTION XLVI

"Brahmana said, 'Duly studying thus to the best of his power, in the way
described above, and likewise living as a Brahmacharin, one that is
devoted to the duties of one's own order, possessed of learning,
observant of penances, and with all the senses under restraint, devoted
to what is agreeable and beneficial to the preceptor, steady in
practising the duty of truth, and always pure, should, with the
permission of the preceptor, eat one's food without decrying it. He
should eat Havishya made from what is obtained in alms, and should stand,
sit, and take exercise (as directed).[136] He should pour libations on
the fire twice a day, having purified himself and with concentrated mind.
He should always bear a staff made of Vilwa or Palasa.[137] The robes of
the regenerate man should be linen, or of cotton, or deer-skin, or a
cloth that is entirely brown-red. There should also be a girdle made of
Munja-grass. He should bear matted locks on head, and should perform his
ablutions every day. He should bear the sacred thread, study the
scriptures, divest himself of cupidity, and be steady in the observance
of vows. He should also gratify the deities with oblations of pure water,
his mind being restrained the while. Such a Brahmacharin is worthy of
applause. With vital seed drawn up and mind concentrated, one that is
thus devoted succeeds in conquering Heaven. Having attained to the
highest seat, he has not to return to birth. Cleansed by all purificatory
rites and having lived as a Brahmacharin, one should next go out of one's
village and next live as an ascetic in the woods, having renounced (all
attachments). Clad in animal skins or barks of trees he should perform
his ablutions morning and evening. Always living within the forest, he
should never return to an inhabited place. Honouring guests when they
come, he should give them shelter, and himself subsist upon fruits and
leaves and common roots, and Syamaka. He should, without being slothful
subsist on such water as he gets, and air, and all forest products. He
should live upon these, in due order, according to the regulations of his
initiation.[138] He should honour the guest that comes to him with alms
of fruits and roots. He should then, without sloth, always give whatever
other food he may have. Restraining speech the while, he should eat after
gratifying deities and guests. His mind should be free from envy. He
should eat little, and depend always on the deities. Self-restrained,
practising universal compassion, and possessed of forgiveness, he should
wear both beard and hair (without submitting to the operations of the
barber). Performing sacrifices and devoting himself to the study of the
scriptures, he should be steady in the observance of the duty of truth.
With body always in a state of purity, endued with cleverness, ever
dwelling in the forest, with concentrated mind, and senses in subjection,
a forest-recluse, thus devoting himself, would conquer Heaven. A
householder, or Brahmacharin, or forest-recluse, who would wish to
achieve Emancipation, should have recourse to that which has been called
the best course of conduct. Having granted unto all creatures the pledge
of utter abstention from harm, he should thoroughly renounce all action.
He should contribute to the happiness of all creatures, practise
universal friendliness, subjugate all his senses, and be an ascetic.
Subsisting upon food obtained without asking and without trouble, and
that has come to him spontaneously, he should make a fire. He should make
his round of mendicancy in a place whence smoke has ceased to curl up and
where all the inhabitants have already eaten.[139] The person who is
conversant with the conduct that leads to Emancipation should seek for
alms after the vessels (used in cooking) have been washed. He should
never rejoice when he obtains anything, and never be depressed if he
obtains nothing. Seeking just what is needed for supporting life, he
should, with concentrated mind, go about his round of mendicancy, waiting
for the proper time. He should not wish for earnings in common with
others, nor eat when honoured. The man who leads the life of mendicancy
should conceal himself for avoiding gifts with honour. While eating, he
should not eat such food as forms the remains of another's dish, nor such
as is bitter, or astringent, or pungent. He should not also eat such
kinds of food as have a sweet taste. He should eat only so much as is
needed to keep him alive. The person conversant with Emancipation should
obtain his subsistence without obstructing any creature. In his rounds of
mendicancy he should never follow another (bent on the same purpose). He
should never parade his piety; he should move about in a secluded place,
freed from passion. Either an empty house, or a forest, or the foot of
some tree, or a river, or a mountain-cave, he should have recourse to for
shelter. In summer he should pass only one night in an inhabited place;
in the season of rains he may live in one place. He should move about the
world like a worm, his path pointed out by the Sun. From compassion for
creatures, he should walk on the Earth with his eyes directed towards it.
He should never make any accumulations and should avoid residence with
friends. The man conversant with Emancipation should every day do all his
acts with pure water. Such a man should always perform his ablutions with
water that has been fetched up (from the river or the tank).[140]
Abstention from harm, Brahmacharyya, truth, simplicity, freedom from
wrath, freedom from decrying others, self-restraint, and habitual freedom
from backbiting: these eight vows, with senses restrained, he should
steadily pursue. He should always practise a sinless mode of conduct,
that is not deceptive and not crooked. Freed from attachment, he should
always make one who comes as a guest eat (at least) a morsel of food. He
should eat just enough for livelihood, for the support of life. He should
eat only such food as has been obtained by righteous means, and should
not pursue the dictates of desire. He should never accept any other thing
than food and clothing only. He should, again, accept only as much as he
can eat and nothing more. He should not be induced to accept gifts from
others, nor should he make gifts to others. Owing to the helplessness of
creatures, the man of wisdom should always share with others. He should
not appropriate what belongs to others, nor should he take anything
without being asked. He should not, having enjoyed anything become so
attached to it as to desire to have it once more. One should take only
earth and water and pebbles and leaves and flowers and fruits, that are
not owned by any body, as they come, when one desires to do any act. One
should not live by the occupation of an artisan, nor should one covet
gold. One should not hate, nor teach (one that does not seek to be
taught); nor should one have any belongings. One should eat only what is
consecrated by faith. One should abstain from controversies. One should
follow that course of conduct which has been said to be nectarine. One
should never be attached to anything, and should never enter into
relations of intimacy with any creature. One should not perform, nor
cause to perform, any such action as involves expectation of fruit or
destruction of life or the hoarding of wealth or articles. Rejecting all
objects, content with a very little, one should wander about (homeless)
pursuing an equal behaviour towards all creatures mobile and immobile.
One should never annoy another being; not should one be annoyed with
another. He who is trusted by all creatures is regarded as the foremost
of those persons that understand Emancipation. One should not think of
the past, nor feel anxious about the future. One should disregard the
present, biding time, with concentrated mind.[141] One should never
defile anything by eye, mind, or speech. Nor should one do anything that
is wrong, openly or in secret. Withdrawing one's senses like the tortoise
withdrawing its limbs, one should attenuate one's senses and mind,
cultivate a thoroughly peaceful understanding, and seek to master every
topic. Freed from all pairs of opposites, never bending one's head in
reverence, abstaining from the rites requiring the utterance of Swaha,
one should be free from mineness, and egoism. With cleansed soul, one
should never seek to acquire what one has not and protect what one has.
Free from expectations, divested of qualities, wedded to tranquillity,
one should be free from all attachments and should depend on none.
Attached to one's own self and comprehending all topics, one becomes
emancipated without doubt. Those who perceive the self, which is without
hands and feet and back, which is without head and without stomach, which
is free from the operation of all qualities, which is absolute,
untainted, and stable, which is without smell, without taste, and touch,
without colour, and without sound, which is to be comprehended (by close
study), which is unattached, which is without flesh, which is free from
anxiety, unfading, and divine, and, lastly, which though dwelling in a
house resides in all creatures, succeed in escaping death. There the
understanding reaches not, nor the senses, nor the deities, nor the
Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance,
nor vows. The attainment to it by those who are possessed of knowledge is
said to be without comprehension of symbols. Hence, the man who knows the
properties of that which is destitute of symbols, should practise the
truths of piety.[142] The learned man, betaking himself to a life of
domesticity, should adopt that conduct which is conformable to true
knowledge. Though undeluded, he should practise piety after the manner of
one that is deluded, without finding fault with it. Without finding fault
with the practices of the good, he should himself adopt such a conduct
for practising piety as may induce others to always disrespect him. That
man who is endued with such a conduct is said to be the foremost of
ascetics. The senses, the objects of the senses, the (five) great
elements, mind, understanding, egoism, the unmanifest, Purusha also,
after comprehending these duly with the aid of correct inferences, one
attains to Heaven, released from all bonds. One conversant with the
truth, understanding these at the time of the termination of his life,
should meditate, exclusively resting on one point. Then, depending on
none, one attains to Emancipation. Freed from all attachments, like the
wind in space, with his accumulations exhausted, without distress of any
kind, he attains to his highest goal.'"



SECTION XLVII

"Brahmana said. 'The ancients who were utterers of certain truth, say
that Renunciation is penance. Brahmanas, dwelling in that which has
Brahman for its origin, understand Knowledge to be high Brahman.[143]
Brahman is very far off, and its attainments depends upon a knowledge of
the Vedas. It is free from all pairs of opposites, it is divested of all
qualities; it is eternal; it is endued with unthinkable qualities: it is
supreme. It is by knowledge and penance that those endued with wisdom
behold that which is the highest. Verily, they that are of untainted
minds, that are cleansed of every sin, and that have transcended all
passion and darkness (succeed in beholding it). They who are always
devoted to renunciation, and who are conversant with the Vedas, succeed
in attaining to the supreme Lord who is identical with the path of
happiness and peace, by the aid of penance. Penance, it has been said, is
light. Conduct leads to piety. Knowledge is said to be the highest.
Renunciation is the best penance. He who understands self through
accurate determination of all topics, which is unperturbed, which is
identical with Knowledge, and which resides in all entities, succeeds in
going everywhere. The learned man who beholds association, and
dissociation, and unity in diversity, is released from misery. He who
never desires for anything, who despises nothing, becomes eligible, even
when dwelling in this world, for assimilation with Brahman. He who is
conversant with the truths about qualities of Pradhana, and understands
the Pradhana as existing in all entities who is free from mineness and
egoism, without doubt becomes emancipated. He who is freed from all pairs
of opposites, who does not bend his head to any body, who has transcended
the rites of Swadha, succeeds by the aid of tranquillity alone in
attaining to that which is free from pairs of opposites, which is
eternal, and which is divested of qualities. Abandoning all action, good
or bad, developed from qualities, and casting off both truth and
falsehood, a creature, without doubt, becomes emancipated. Having the
unmanifest for the seed of its origin, with the understanding for its
trunk, with the great principle of egoism for its assemblage of boughs,
with the senses for the cavities of its little sprouts, with the (five)
great elements for its large branches, the objects of the senses for its
smaller branches, with leaves that are ever present, with flowers that
always adorn it and with fruits both agreeable and disagreeable always
produced, is the eternal tree of Brahman which forms the support of all
creatures. Cutting and piercing that tree with knowledge of truth as the
sword, the man of wisdom, abandoning the bonds which are made of
attachment and which cause birth, decrepitude and death, and freeing
himself from mineness and egoism, without doubt, becomes emancipated.
These are the two birds, which are immutable, which are friends, and
which should be known as unintelligent. That other who is different from
these two is called the Intelligent. When the inner self, which is
destitute of knowledge of nature, which is (as it were) unintelligent,
becomes conversant with that which is above nature, then, understanding
the Kshetra, and endued with an intelligence that transcends all
qualities and apprehends everything, one becomes released from all sins.'"



SECTION XLVIII

"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a
great forest. Some regard Brahman as unmanifest. Some regard it as
transcendant and freed from every distress. They think that all this is
produced from and absorbed into the unmanifest. He who, even for the
short space of time that is taken by a single breath, when his end comes,
becomes equable, attaining to the self, fits himself for immortality.
Restraining the self in the self, even for the space of a wink, one goes,
through the tranquillity of the self, to that which constitutes the
inexhaustible acquisition of those that are endued with knowledge.
Restraining the life-breaths again and again by controlling them
according to the method called Pranayama, by the ten or the twelve, he
attains to that which is beyond the four and twenty. Thus having first
acquired a tranquil soul, one attains to the fruition of all one's
wishes.[144] When the quality of Goodness predominates in that which
arises from the Unmanifest, it becomes fit for immortality. They who are
conversant with Goodness applaud it highly, saying that there is nothing
higher than Goodness. By inference we know that Purusha is dependent on
Goodness. Ye best of regenerate ones, it is impossible to attain to
Purusha by any other means. Forgiveness, courage, abstention from harm,
equability, truth, sincerity, knowledge, gift, and renunciation, are said
to be the characteristics of that course of conduct which arises out of
Goodness. It is by this inference that the wise believe in the identity
of Purusha and Goodness, There is no doubt in this. Some learned men that
are devoted to knowledge assert the unity of Kshetrajna and Nature. This,
however, is not correct. It is said that Nature is different from
Purusha: that also will imply a want to consideration. Truly, distinction
and association should be known (as applying to Purusha and Nature).
Unity and diversity are likewise laid down. That is the doctrine of the
learned. In the Gnat and Udumbara both unity and diversity are seen. As a
fish in water is different from it, such is the relation of the two
(viz., Purusha and Nature). Verily, their relation is like that of water
drops on the leaf of the lotus.'"

"The preceptor continued, 'Thus addressed, those learned Brahmanas, who
were the foremost of men, felt some doubts and (therefore) they once more
questioned the Grandsire (of all creatures).'"[145]



SECTION XLIX

"The Rishis said,--'Which among the duties is deemed to be the most
worthy of being performed? The diverse modes of duty, we see, are
contradictory. Some say that (it remains) after the body (is destroyed).
Others say that it does not exist. Some say that everything is doubtful.
Others have no doubts.[146] Some say that the eternal (principle) is not
eternal. Some say that it exists, and some that it exists not. Some say
it is of one form, or two-fold, and others that it is mixed. Some
Brahmanas who are conversant with Brahman and utterers of truth regard it
to be one. Others, that it is distinct; and others again that it is
manifold. Some say that both time and space exist; others, that it is not
so. Some bear matted locks on their heads and are clad in deer-skins.
Others have shaven crowns and go entirely naked. Some are for entire
abstention from bathing, and some for bathing. Such differences of views
may be seen among deities and Brahmanas conversant with Brahman and
endued with perceptions of truth. Some are for taking food; while some
are devoted to fasts. Some applaud action; others applaud perfect
tranquillity. Some applaud Emancipation; some, various kinds of
enjoyments. Some desire diverse kinds of wealth; some, poverty. Some say
that means should be resorted to; others, that this is not so. Some are
devoted to a life of abstention from harm; others are addicted to
destruction. Some are for merit and glory, others say that this is not
so. Some are devoted to goodness; others are established on doubt. Some
are for pleasure; some are for pain. Other people say that it is
meditation. Other learned Brahmanas say that it is Sacrifice. Others,
again, say that it is gift. Others applaud penances; others, the study of
the scriptures. Some say that knowledge and renunciation (should be
followed). Others who ponder on the elements say that it is Nature. Some
extol everything; others, nothing. O foremost one of the deities, duty
being thus confused and full of contradictions of various kinds, we are
deluded and unable to come to any conclusion. People stand up for acting,
saying,--This is good,--This is good--He that is attached to a certain
duty applauds that duty as the best. For this reason our understanding
breaks down and our mind is distracted. We therefore, wish, O best of all
beings, to know what is good. It behoves thee to declare to us, after
this, what is (so) mysterious, and what is the cause of the connection
between the Kshetrajna and Nature. Thus addressed by those learned
Brahmanas, the illustrious creator of the worlds, endued with great
intelligence and possessed of a righteous soul, declared to them
accurately what they asked.'"



SECTION L

"Brahmana said, 'Well then, I shall declare to you what you ask. Learn
what was told by a preceptor to a disciple that came unto him. Hearing it
all, do you settle properly (what it should be). Abstention from harming
any creature is regarded as the foremost of all duties. That is the
highest seat, free from anxiety and constituting an indication of
holiness. The ancients who were beholders of the certain truth, have said
that knowledge is the highest happiness. Hence, one becomes released of
all sins by pure knowledge. They that are engaged in destruction and
harm, they that are infidels in conduct, have to go to Hell in
consequence of their being endued with cupidity and delusion. Those who,
without procrastination, perform acts, impelled thereto by expectation
become repeatedly born in this world and sport in joy. Those men who,
endued with learning and wisdom, perform acts with faith, free from
expectations, and possessed of concentration of mind, are said to
perceive clearly. I shall, after this, declare how the association and
the dissociation takes place of Kshetrajna and Nature. Ye best of men,
listen. The relation here is said to be that between the object and the
subject.[147] Purusha is always the subject; and Nature has been said to
be the object. It has been explained, by what has been said in a previous
portion of the discourse where it has been pointed out, that they exist
after the manner of the Gnat and the Udumbara. An object of enjoyment as
it is, Nature is unintelligent and knows nothing. He, however, who enjoys
it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed. The
wise have said that Nature is always made up of pairs of opposites (and
consists of qualities). Kshetrajna is, on the other hand, destitute of
pairs of opposites, devoid of parts, eternal, and free, as regards its
essence, from qualities. He resides in everything alike, and walks, with
knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water.
Possessed of knowledge, he is never tainted even if brought into contact
with all the qualities. Without doubt, Purusha is unattached like the
unsteady drop of water on the lotus-leaf. This is the certain conclusion
(of the scriptures) that Nature is the property of Purusha. The relation
between these two (viz., Purusha and Nature) is like that existing
between matter and its maker. As one goes into a dark place taking a
light with him, even so those who wish for the Supreme proceed with the
light of Nature.[148] As long as matter and quality (which are like oil
and wick) exist, so long the light shines. The flame, however, becomes
extinguished when matter and quality (or oil and wick) are exhausted.
Thus Nature is manifest; while Purusha is said to be unmanifest.
Understand this, ye learned Brahmanas. Well, I shall now tell you
something more. With even a thousand (explanations), one that has a bad
understanding succeeds not in acquiring knowledge. One, however, that is
endued with intelligence succeeds in attaining happiness, through only a
fourth share (of explanations). Thus should the accomplishment of duty be
understood as dependent on means. For the man of intelligence, having
knowledge of means, succeeds in attaining to supreme felicity. As some
man travelling along a road without provisions for his journey, proceeds
with great discomfort and may even meet with destruction before he
reaches the end of his journey, even so should it be known that ill acts
there may not be fruits.[149] The examination of what is agreeable and
what is disagreeable in one's own self is productive of benefit.[150] The
progress in life of a man that is devoid of the perception of truth is
like that of a man who rashly journeys on a long road unseen before. The
progress, however, of those that are endued with intelligence is like
that of men who journey along the same road, riding on a car unto which
are yoked (fleet) steeds and which moves with swiftness. Having ascended
to the top of a mountain, one should not cast one's eyes on the surface
of the earth.[151] Seeing a man, even though travelling on a car,
afflicted and rendered insensible by pain, the man of intelligence
journeys on a car as long as there is a car path.[152] The man of
learning, when he sees the car path end, abandons his car for going on.
Even thus proceeds the man of intelligence who is conversant with the
ordinances respecting truth and Yoga (or Knowledge and Devotion).
Conversant with the qualities, such a man proceeds, comprehending what is
next and next.[153] As one that plunges, without a boat, into the
terrible ocean, with only one's two arms, through delusion, undoubtedly
wishes for destruction; while the man of wisdom, conversant with
distinctions, goes into the water, with a boat equipt with oars, and soon
crosses the lake without fatigue, and having crossed it attains to the
other shore and casts off the boat, freed from the thought of meum. This
has been already explained by the illustration of the car and the
pedestrian. One who has been overwhelmed by delusion in consequence of
attachment, adheres to it like a fisherman to his boat. Overcome by the
idea of meum, one wanders within its narrow range. After embarking on a
boat it is not possible in moving about on land. Similarly, it is not
possible in moving about on water after one has mounted on a car. There
are thus various actions with regard to various objects. And as action is
performed in this world, so does it result to those that perform them.
That which is void of smell, void of taste, and void of touch and sound,
that which is meditated upon by the sages with the aid of their
understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A
development of the unmanifest is Mahat. A development of Pradhana when it
has become Mahat is Egoism. From egoism is produced the development
called the great elements. And of the great elements respectively, the
objects of sense are said to be the developments. The unmanifest is of
the nature of seed. It is productive in its essence. It has been heard by
us that the great soul has the virtues of a seed, and that is a product.
Egoism is of the nature of seed and is a product again and again. And the
five great elements are of the nature of seed and products. The objects
of the five great elements are endued with the nature of seed, and yield
products. These have Chitta for their property. Among them, space has one
quality; wind is said to have two. Light, it is said, is endued with
three qualities; and water as possessed of four qualities. Earth, teeming
with mobiles and immobiles, should be known as possessed of five
qualities. She is a goddess that is the source of all entities and
abounds with examples of the agreeable and the disagreeable. Sound,
likewise touch, colour, taste, and smell numbering the fifth,--these are
the five qualities of earth, ye foremost of regenerate persons. Smell
always belongs to earth, and smell is said to be of various kinds. I
shall state at length the numerous qualities of smell. Smell is agreeable
or disagreeable, sweet, sour, pungent, diffusive and compact, oily and
dry, and clear. Thus smell, which belongs to the earth, should be known
as of ten kinds.[154] Sound, touch, likewise colour, and taste have been
said to be the qualities of water. I shall now speak of the qualities of
Taste. Taste has been said to be of various kinds. Sweet, sour, pungent,
bitter, astringent, and saline likewise. Taste, which has been said to
appertain to water, is thus of six varieties. Sound, touch, and likewise
colour,--these are the three qualities which light is said to be
possessed of. Colour is the quality of light, and colour is said to be of
various kinds. White, dark, likewise red, blue, yellow, and grey also,
and short, long, minute, gross, square and circular, of these twelve
varieties in colour which belongs to light. These should be understood by
Brahmanas venerable for years, conversant with duties, and truthful in
speech. Sound and touch should be known as the two qualities of wind.
Touch has been said to be of various kinds. Rough, cold and like wise
hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of
twelve kinds is touch, which is the quality of wind, as said by Brahmanas
crowned with success, conversant with duties, and possessed of a sight of
truth. Now space has only one quality, and that is said to be sound. I
shall speak at length of the numerous qualities of sound. Shadaja,
Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after
this should be known Nishada, and then Dhaivata.[155] Besides these,
there are agreeable sounds and disagreeable sounds, compact, and of many
ingredients. Sound which is born of space should thus be known to be of
ten kinds. Space is the highest of the (five) elements. Egoism is above
it. Above egoism is understanding. Above understanding is the soul. Above
the soul is the Unmanifest. Above the Unmanifest is Purusha. One who
knows which is superior and inferior among existent creatures, who is
conversant with the ordinances in respect of all acts, and who
constitutes himself the soul of all creatures, attains to the Unfading
Soul.'"



SECTION LI

"Brahmana said, 'Since the mind is the ruler of these five elements, in
the matter of controlling and bringing them forth, the mind, therefore,
is the soul of the elements. The mind always presides over the great
elements. The understanding proclaims power, and is called the
Kshetrajna.[156] The mind yokes the senses as a charioteer yokes good
steeds. The senses, the mind, and the understanding are always joined to
the Kshetrajna. The individual soul, mounting the chariot to which big
steeds are yoked and which has the understanding for the reins, drives
about on all sides. With all the senses attached to it (for steeds), with
the mind for the charioteer, and the understanding for the eternal reins,
exists the great Brahman-car. Verily, that man endued with learning and
wisdom who always understands the Brahman-car in this way, is never
overwhelmed by delusion in the midst of all entities. This forest of
Brahman begins with the Unmanifest and ends with gross objects. It
includes mobile and immobile entities, and receives light from the
radiance of the sun and the moon, and is adorned with planets and
constellations. It is decked, again, on all sides with nets of rivers and
mountains. It is always embellished likewise by diverse kinds of waters.
It is the means of subsistence for all creatures. It is, again, the goal
of all living creatures. In that forest the Kshetrajna always moves
about. Whatever entities exist in this world, mobile and immobile, are
the very first to be dissolved away. After this (are dissolved) those
qualities which compose all entities. After the qualities (are dissolved)
the five elements. Such is the gradation of entities. Gods, men,
Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature,
and not from actions, not from a cause. The Brahmanas, who are creators
of the universe, are born here again and again. All that springs from
them dissolves, when the time comes, in those very five great elements
like billows in the ocean. All the great elements are beyond those
elements that compose the universe. He that is released from those five
elements goes to the highest goal. The puissant Prajapati created all
this by the mind only. After the same manner Rishis attained to the
status of deities by the aid of penance. After the same manner, those who
have achieved perfection, who were capable of the concentration of Yoga,
and who subsist on fruits and roots, likewise perceive the triple world
by penance. Medicines and herbs and all the diverse sciences are acquired
by means of penance alone, for all acquisition has penance for its root.
Whatever is difficult of acquisition, difficult to learn, difficult to
vanquish, difficult to pass through, are all achievable by penance, for
penance is irresistible. One that drinks alcoholic liquors, one that
slays a Brahmana, one that steals, one that destroys a foetus, one that
violates one's preceptor's bed, becomes cleansed of such sin by penance
well performed. Human beings, Pitris, deities, (sacrificial) animals,
beasts and birds, and all other creatures mobile and immobile, by always
devoting themselves to penances, become crowned with success by penance
alone. In like manner, the deities, endued with great powers of illusion,
have attained to Heaven. Those who without idleness perform acts with
expectations, being full of egoism, approach the presence of Prajapati.
Those high-souled ones, however, who are devoid of mineness and freed
from egoism through the pure contemplation of Yoga, attain to the great
and highest regions. Those who best understand the self, having attained
to Yoga contemplation and having their minds always cheerful, enter into
the unmanifest accumulation of happiness. Those persons who are freed
from the idea of mineness as also from egoism and who are reborn after
having attained to the fullness of Yoga contemplation, enter (when they
depart from such life) into the highest region reserved for the great,
viz., the Unmanifest. Born from that same unmanifest (principle) and
attaining to the same once more, freed from the qualities of Darkness and
Passion, and adhering to only the quality of Goodness, one becomes
released from every sin and creates all things.[157] Such a one should be
known to be Kshetrajna in perfection. He that knows him, knows the
Veda.[158] Attaining to pure knowledge from (restraining) the mind, the
ascetic should sit self-restrained. One necessarily becomes that on which
one's mind is set. This is an eternal mystery. That which has the
unmanifest for its beginning and gross qualities for its end, has been
said to have Ne-science for its indication. But do you understand that
whose nature is destitute of qualities? Of two syllables is Mrityu
(death); of three syllable is the eternal Brahman. Mineness is death, and
the reverse of mineness is the eternal.[159] Some men who are led by bad
understanding applaud action. Those, however, that are numbered among the
high-souled ancients never applaud action. By action is a creature born
with body which is made up of the sixteen.[160] (True) Knowledge swallows
up Purusha (Self with consciousness of body). Even this is what is highly
acceptable to eaters of Amrita.[161] Therefore, those whose vision
extends to the other end (of the ocean of life) have no attachment for
actions. This Purusha, however, is full of knowledge and not full of
action.[162] He dies not who understands Him that is immortal, immutable,
incomprehensible, eternal and indestructible--Him that is the restrained
Soul and that transcends all attachments. He who thus understands the
Soul to which there is nothing prior which is uncreated, immutable,
unconquered, and incomprehensible even to those that are eaters of
nectar, certainly becomes himself incomprehensible and immortal through
these means. Expelling all impressions and restraining the Soul in the
Soul, he understands that auspicious Brahman than which nothing greater
exists. Upon the understanding becoming clear, he succeeds in attaining
to tranquillity. The indication of tranquillity is like what takes place
in a dream.[163] This is the goal of these emancipated ones who are
intent on knowledge. They behold all those movements which are born of
successive developments.[164] This is the goal of those who are
unattached to the world, This is the eternal usage. This is the
acquisition of men of knowledge. This is the uncensured mode of conduct.
This goal is capable of being attained by one that is alike to all
creatures, that is without attachment, that is without expectations, and
that looks equally on all things. I have now declared everything to you,
ye foremost of regenerate Rishis. Do you act in this way forthwith; you
will then acquire success.'

"The preceptor continued, 'Thus addressed by the preceptor Brahma, those
high-souled sages acted accordingly and then attained to many regions (of
great felicity). Do thou also, O blessed one, duly act according to the
words of Brahma as declared by me, O thou of pure soul. Thou wilt then
attain to success.'

"Vasudeva said,--'Thus instructed in the principles of high religion by
the preceptor, the pupil, O son of Kunti, did everything accordingly, and
then attained to Emancipation. Having done all that he should have done,
the pupil, O perpetuator of Kuru's race, attained to that seat repairing
whither one has not to grieve.'

"Arjuna said, 'Who, indeed, was that Brahmana, O Krishna, and who the
pupil, O Janarddana. Truly, if it is fit to be heard by me, do thou then
tell me, O lord!'

"Vasudeva said, 'I am the preceptor, O mighty-armed one, and know that
the mind is my pupil. Through my affection for thee, O Dhananjaya, I have
related this mystery to thee. If thou hast any love for me, O perpetuator
of Kuru's race, do thou then, after having heard these instructions
relating to the Soul, always act duly (according to them), O thou of
excellent vows. Then when this religion has been duly practised, O mower
of foes, thou wilt become freed from all thy sins and attain to absolute
emancipation. Formerly, when the hour of battle came, this very religion,
O thou of mighty arms, was declared by me (to thee)! Do thou, therefore,
set thy mind on it. And now, O chief of Bharata's race, it is long since
that I saw the lord my sire. I wish to see him again, with thy leave, O
Phalguna!'

"Vaisampayana continued, 'Unto Krishna who had said so, Dhananjaya said
in reply,--We shall go to-day from this town to the city called after the
elephant. Meeting king Yudhishthira of virtuous soul there, and informing
him (of thy intention) thou shalt then repair to thy own city!'"



SECTION LII

"Vaisampayana said, 'After this, Krishna ordered Daruka, saying--Let my
car be yoked.--Within a very short space of time Daruka informed (his
master), saying,--It has been yoked.--The son of Pandu then commanded all
his attendants, saying,--Prepare yourselves and be ready. We shall repair
to-day to the city named after the elephant. Thus addressed, O king,
those troops accoutred themselves, and informed Pritha's son of
immeasurable energy, saying,--Everything is equipt. Then those two, viz.,
Krishna and the son of Pandu, ascended their car and proceeded on the
journey, the loving friends engaged the while in delightful conversation.
Unto Vasudeva seated on the car, Dhananjaya of great energy once more
said these words, O chief of Bharata's race!--O perpetuator of the
Vrishni race, the king has obtained victory through thy grace. All his
foes have been slain, and he has recovered his kingdom without a thorn in
it (to make it disagreeable). O slayer of Madhu, through thee the
Pandavas are endued with a powerful protector. Having obtained thee for
our raft we have crossed the Kuru ocean. O thou that hast this universe
for thy handiwork, salutations to thee, O Soul of the universe, O best of
all beings in the universe. I know thee in that measure in which I am
approved by thee.[165] O slayer of Madhu, the soul of every creature is
always born of thy energy. Playful sport (in the from of creation,
preservation, and destruction) is thine. Earth and sky, O lord, are thy
illusion. This whole universe, consisting of mobile and immobile objects,
is established on thee. Thou createst, by modification, the four orders
of Being (viz., viviparous, oviparous, filth-born, and vegetables). Thou
createst the Earth, the Welkin, and Heaven, O slayer of Madhu. The
stainless lunar light is thy smile. The seasons are thy senses. The
ever-moving wind is thy breath, and death, existing eternally, is thy
wrath. In thy grace is the goddess of prosperity. Verily, Sree is always
established in thee, O thou of the highest intelligence. Thou art the
sport (in which creatures engage); thou art their contentment; thou their
intelligence, thou their forgiveness, thou their inclinations, thou their
beauty. Thou art the universe with its mobile and immobile objects. At
the end of the cycle, it is thou, O sinless one, that art called
destruction. I am incapable of reciting all thy qualities in course of
even a long period. Thou art the Soul and the Supreme Soul. I bow to
thee, O thou of eyes like the petals of the lotus. O thou that art
irresistible, I have learnt it from Narada and Devala and the Island-born
(Vyasa), and the Kuru grandsire also, that all this (universe) rests on
thee. Thou art the one Lord of all creatures. This, O sinless one, that
thou hast declared unto me in consequence of thy favour for myself, I
shall duly accomplish in its entirety, O Janarddana. Exceedingly
wonderful is this which thou hast done from desire of doing what is
agreeable to us, viz., the destruction in battle of the Kaurava (prince),
the son of Dhritarashtra. Thai host had been burnt by thee which I
(subsequently) vanquished in battle. That feat was achieved by thee in
consequence of which victory became mine. By the power of thy
intelligence was shown the means by which was duly affected the
destruction of Duryodhana in battle, as also of Karna, as of the sinful
icing of the Sindhus; and Bhurisravas. I shall accomplish all that which,
O son of Devaki, pleased with me thou hast declared to myself. I do not
entertain any scruple in this. Repairing to king Yudhishthira of
righteous soul, I shall, O sinless one, urge him to dismiss thee, O thou
that art conversant with every duty. O lord, thy departure for Dwaraka
meets with my approbation. Thou shalt soon see my maternal uncle, O
Janarddana. Thou shalt also see the irresistible Valadeva and other
chiefs of the Vrishni race.--Thus conversing with each other, the two
reached the city named after the elephant. They then, with cheerful
hearts, and without any anxiety, entered the palace of Dhritarashtra
which resembled the mansion of Sakra. They then saw, O monarch, king
Dhritarashtra, and Vidura of great intelligence, and king Yudhishthira
and the irresistible Bhimasena, and the two sons of Madri by Pandu; and
the unvanquished Yuyatsu, seated before Dhritarashtra and Gandhari of
great wisdom, and Pritha, and the beautiful Krishna, and the other ladies
of Bharata's race with Subhadra counting first. They also saw all those
ladies that used to wait upon Gandhari. Then approaching king
Dhritarashtra, those two chastisers of foes announced their names and
touched his feet. Indeed, those high-souled ones also touched the feet of
Gandhari and Pritha and king Yudhishthira the Just, and Bhima. Embracing
Vidura also, they enquired after his welfare. In the company of all those
persons, Arjuna and Krishna then approached king Dhritarashtra (again).
Night came and then king Dhritarashtra of great intelligence dismissed
all those perpetuators of Kuru's race as also Janarddana for retiring to
their respective chambers. Permitted by the king all of them entered
their respective apartments. Krishna of great energy proceeded to the
apartments of Dhananjaya. Worshipped duly and furnished with every object
of comfort and enjoyment, Krishna of great intelligence passed the night
in happy sleep with Dhananjaya as his companion. When the night passed
away and morning came, the two heroes, finishing their morning rites and
dealing their persons properly, proceeded to the mansion of king
Yudhishthira the just. There Yudhishthira the just, of great might, sat
with his ministers. The two high-souled ones, entering that well-adorned
chamber, beheld king Yudhishthira the just like the two Aswins beholding
the chief of the celestials. Meeting the king, he of Vrishni's race as
also that foremost hero of Kuru's race, obtaining the permission of
Yudhishthira who was highly pleased with them, sat themselves down. Then
the king, gifted with great intelligence, seeing those two friends,
became desirous of addressing them. Soon that best of monarchs, that
foremost of speakers addressed them in the following words.'

"Yudhishthira said, 'Ye heroes, ye foremost ones of Yadu's and Kuru's
race, it seems that ye two are desirous of saying something to me. Do ye
say what is in your mind. I shall soon accomplish it. Do not hesitate.'

"Thus addressed, Phalguna, well conversant with speech, humbly approached
king Yudhishthira the just and then said these words.--'Vasudeva here, of
great prowess, O king, is long absent from home. He desires, with thy
permission, to see his sire. Let him go, if thou thinkest it meet, to the
city of the Anarttas. It behoveth thee; O hero, to grant him permission!'

"Yudhishthira said, 'O lotus-eyed one, blessed be thou. O slayer of
Madhu, do thou go this very day to the city of Dwaravati for seeing, O
puissant one, that foremost one of Sura's race. O mighty-armed Kesava,
thy departure is approved by me. Thou hast not seen my maternal uncle as
also the goddess Devaki, for a long time. Meeting my maternal uncle and
repairing to Valadeva also, O giver of honours, thou wilt, O thou of
great wisdom, worship both of them at my word as they deserve.[166] Do
thou also think of me daily as also of Bhima, that foremost of mighty
men, and of Phalguna and Nakula and Sahadeva, O giver of honours. Having
seen the Anarttas, and thy sire, O mighty-armed one, and the Vrishnis,
thou wilt come back to my horse-sacrifice, O sinless one. Do thou then
depart, taking with thee diverse kinds of gems and various sorts of
wealth. Do thou, O hero of the Satwata race, also take with thee whatever
else thou likest. It is through thy grace, O Kesava, that the whole
Earth, O hero, has come under our dominion and all our foes have been
slain.'

When king Yudhishthira the just of Kuru's race said so, Vasudeva, that
foremost of men, said these words (in reply).

"Vasudeva said, 'O mighty-armed one, all jewels and gems, all wealth, and
the entire Earth, are thine and thine alone. Whatever wealth exists in
my, abode, thou, O lord, art always the owner thereof.' Unto him
Yudhishthira, the son of Dharma, said,--'Be it so'--and then duly
worshipped (Krishna) the eldest brother, endued with great energy, of
Gada. Vasudeva then proceeded to his paternal aunt (Kunti). Duly
honouring her, he circumambulated her person. He was properly accosted by
her in return, and then by all the others having Vidura for their first.
The four-armed eldest brother of Gada then set out from Nagapura on his
excellent car.[167] Placing his sister, the lady Subhadra, on the car,
the mighty-armed Janarddana then, with the permission of both
Yudhishthira and (Kunti) his paternal aunt, set out, accompanied by a
large train of citizens. The hero who had the foremost of apes on his
banner, as also Satyaki, and the two sons of Madravati, and Vidura of
immeasurable intelligence, and Bhima himself whose tread resembled that
of a prince of elephants, all followed Madhava. Janarddana of mighty
energy causing all those extenders of the Kuru kingdom and Vidura also to
return, addressed Daraka, and Satyaki, saying,--'Urge the steeds to
speed.' Then that grinder of hostile masses, viz., Janarddana of great
prowess, accompanied by Satyaki, the foremost one of Sini's race,
proceeded to the city of the Anarttas, after having slain all his foes,
like He of a hundred sacrifices proceeding to Heaven (after slaughtering
all his foes).'



SECTION LIII

"Vaisampayana said, 'As he of Vrishni's race was proceeding to Dwaraka,
those foremost princes of Bharata's race, those chastisers of foes
embraced him and fell back with their attendants. Phalguna repeatedly
embraced the Vrishni hero, and as long as he was within the range of
vision, he repeatedly turned his eyes towards him. With great difficulty,
the son of Pritha withdrew his gaze that had fallen on Govinda. The
unvanquished Krishna also (did the same). The indications that were
manifested on the occasion of that high-souled one's departure, I shall
now detail. Do thou listen to me. The wind blew with great speed before
the car, clearing the path of sand-grains and dust and thorns. Vasava
rained pure and fragrant showers and celestial flowers before the wielder
of Saranga. As the mighty-armed hero proceeded, he came upon the desert
ill supplied with water. There he beheld that foremost of ascetics, named
Utanka, of immeasurable energy. The hero of large eyes and great energy
worshipped that ascetic. He was then worshipped by the ascetic in return.
Vasudeva then enquired after his welfare. That foremost of Brahmanas,
viz., Utanka, politely accosted by Madhava, honoured him duly and then
addressed him in these words.--'O Saurin, having repaired to the mansions
of the Kurus and the Pandavas, hast thou succeeded in establishing a
durable understanding between them such as should exist between brothers?
It behoves thee to tell me everything. Dost thou come, O Kesava, after
having united them in peace,--them that are thy relatives and that are
ever dear to thee, O foremost one of Vrishni's race? Will the five sons
of Pandu, and the children of Dhritarashtra, O scorcher of foes, sport in
the world in joy with thee? Will all the kings enjoy happiness in their
respective kingdoms, in consequence of the pacification of the Kauravas
brought about by thee? Has that trust, O son, which I had always reposed
on thee, borne fruit with regard to the Kauravas?'

"The blessed and holy one said, 'I strove my best at first, for bringing
about a good understanding, in regard to the Kauravas. When I could not
by any means succeed in establishing them on peace, it happened that all
of them, with their relatives and kinsmen, met with death. It is
impossible to transgress destiny by either intelligence or might. O great
Rishi, O sinless one, this also cannot be unknown to thee. They (the
Kauravas) transgressed the counsels which Bhishma and Vidura gave them
referring to me.[168] Encountering one another they then became guests of
Yama's abode. Only the five Pandavas constitute the remnant of the
unslain, all their friends and all their children having been
slaughtered. All the sons of Dhritarashtra also with their children and
kinsmen, have been slain.' When Krishna had said these words, Utanka,
filled with wrath, and with eyes expanded in rage, addressed him in these
words.

"Utanka said,--'Since, though able, O Krishna, thou didst not rescue
those foremost ones of Kuru's race, who were thy relatives and,
therefore, dear to thee, I shall, without doubt, curse thee. Since thou
didst not forcibly compel them to forbear, therefore, O slayer of Madhu,
I shall, filled with wrath, denounce a curse on thee. It seems, O
Madhava, that though fully able (to save them), thou wert indifferent to
these foremost of Kurus who, overwhelmed by insincerity and hypocrisy
have all met with destruction.'

"Vasudeva said, 'O scion of Bhrigu's race, listen to what I say in
detail. Do thou accept my apologies also. O thou of Bhrigu's race, thou
art an ascetic. After having heard my words relating to the soul, thou
mayst then utter thy curse. No man is able, by a little ascetic merit, to
put me down. O foremost of ascetics, I do not wish to see the destruction
of all thy penances. Thou hast a large measure of blazing penances. Thou
hast gratified thy preceptors and seniors.[169] O foremost of regenerate
ones, I know that thou hast observed the rules of Brahmacharyya from the
days of thy infancy. I do not, therefore, desire the loss or diminution
of thy penances achieved with so much pain.'"



SECTION LIV

"Utanka said, 'Do thou, O Kesava, tell me that faultless Adhyatma. Having
heard thy discourse I shall ordain what is for thy good or denounce a
curse to thee, O Janarddana.'

"Vasudeva said, 'Know that the three qualities of Darkness and Passion
and Goodness exist, depending on me as their refuge. So also, O
regenerate one, know that the Rudras and the Vasus have sprung from me.
In me are all creatures, and in all creatures do I exist; know this. Let
no doubt arise in thy mind respecting this. So also, O regenerate one,
know that all the tribes of the Daityas, all the Yakshas, Gandharvas,
Rakshasas, Nagas. Apsaras, have sprung from me. Whatever has been called
existent and non-existent, whatever is manifest and not-manifest,
whatever is destructible and indestructible, all have me for their soul.
Those fourfold courses of duty which, O ascetic, are known to attach to
the (four) modes of life, and all the Vedic duties, have me for their
soul. Whatever is non-existent, whatever is existent and non-existent,
and whatever transcends that which is existent and non-existent,--all
these which constitute the universe--are from me. There is nothing higher
(or beyond) me who am the eternal god of gods.[170] O perpetuator of
Bhrigu's race, know that all the Vedas beginning with (the original
syllable) Om are identical with me. Know, O son of Bhrigu's race, that I
am the sacrificial stake; I am the Soma (drunk in sacrifices); I am the
Charu (cooked in sacrifices for being offered to the deities); I am the
Homa (that is performed); I am those acts which sacrificers perform for
gratifying the deities; I am even the pourer of the sacrificial libation:
and I am the Havi or libation that is poured. I am the Adharyu. I am the
Kalpaka; and I am the highly sanctified sacrificial Havi. It is me whom
the Udgatri, in the great sacrifice, hymns by the sound of his songs. In
all rites of expiation, O Brahmana, the utterers of auspicious Mantras
and benedictions fraught with peace hymn my praises who am the artificer,
O foremost of regenerate ones, of the universe. Know, O best of
regenerate person, that Dharma is my eldest-born offspring, sprung from
my mind, O learned Brahmana, whose essence is compassion for all
creatures. Constantly transforming myself, I take birth in diverse wombs,
O best of men, for upholding that son of mine, with the aid of men now
existing in or departed from the world. Indeed, I do this for protecting
Righteousness and for establishing it. In those forms that I assume for
the purpose, I am known, O son of Bhrigu's race, in the three worlds as
Vishnu and Brahman and Sakra. I am the origin and I am the destruction of
all things. I am the creator of all existent objects and I am their
destroyer. Knowing no change myself, I am the destroyer of all those
creatures that live in sinfulness. In every Yuga I have to repair the
causeway of Righteousness, entering into diverse kinds of wombs from
desire of doing good to my creatures. When, O son of Bhrigu's race, I
live in the order of the deities, I then verily act in every respect as a
deity. When I live in the order of the Gandharvas, I then, O son of
Bhrigu's race, act in every respect as a Gandharva. When I live in the
order of the Nagas, I then act as a Naga, and when I live in the order of
Yakshas or that of Rakshasas, I act after the manner of that order. Born
now in the order of humanity, I must act as a human being. I appealed to
them (the Kauravas) most piteously. But stupefied as they were and
deprived of their senses, they refused to accept my words. I frightened
them, filled with wrath, referring to some great fear (as the consequence
of their slighting my message). But once more I showed themselves my
usual (human) form. Possessed as they were of unrighteousness, and
assailed by the virtue of Time, all of them have been righteously slain
in battle, and have, without doubt, gone to Heaven. The Pandavas also, O
best of Brahmanas, have acquired great fame. I have thus told thee all
that thou hadst asked me.'"



SECTION LV

"Utanka said, 'I know thee, O Janarddana, to be the creator of the
universe. Without doubt, this knowledge that I have is the result of thy
grace towards me, O thou of unfading glory, my heart is possessed of
cheerful tranquillity in consequence of its being devoted to thee. Know,
O chastiser of foes, that my heart is no longer inclined to curse thee.
If, O Janarddana, I deserve the least grace from thee, do thou then show
me once thy sovereign form.'

"Vaisampayana continued, 'Gratified with him, the holy one then showed
Utanka that eternal Vaishnava form which Dhananjaya of great intelligence
had seen. Utanka beheld the high-souled Vasudeva's universal form, endued
with mighty arms. The effulgence of that form was like that of a blazing
fire of a thousand suns. It stood before him filling all space. It had
faces on every side. Beholding that high and wonderful Vaishnava form of
Vishnu, in act, seeing the Supreme Lord (in that guise), the Brahmana
Utanka became filled with wonder.'

"Utanka, said, 'O thou whose handiwork is the universe, I bow to thee, O
Soul of the universe, O parent of all things. With thy feet thou hast
covered the whole Earth, and with thy head thou fillest the firmament.
That which lies between the Earth and the firmament has been filled by
thy stomach. All the points of the compass are covered by thy arms. O
thou of unfading glory, thou art all this. Do thou withdraw this
excellent and indestructible form of thine. I wish to behold thee now in
thy own (human) form which too is eternal!'

"Vaisampayana continued, 'Unto him, O Janamejaya, Govinda of gratified
soul said these words,--'Do thou ask for some boon' Unto him Utanka,
however, said--Even this is a sufficient boon from thee for the present,
O thou of great splendour, in that, O Krishna, I have beheld this form of
thine, O foremost of all beings. Krishna, however, once more said unto
him--Do not scruple in this matter. This must be done. A sight of my form
cannot be fruitless.'

"Utanka said, 'I must accomplish that, O lord, which thou thinkest should
be done. I desire to have water wherever my wish for it may arise. Water
is scarce in such deserts.' Withdrawing that energy, the Supreme Lord
then said unto Utanka--Whenever thou wilt require water, think of me!
Having said so, he proceeded towards Dwaraka. Subsequently, one day, the
illustrious Utanka, solicitous of water and exceedingly thirsty, wandered
over the desert. In course of his wanderings he thought of Krishna of
unfading glory. The intelligent Rishi then beheld in that desert a naked
hunter (of the Chandala class), all besmeared with dirt, surrounded by a
pack of dogs. Extremely fierce-looking, he carried a sword and was armed
with bow and arrows. That foremost of regenerate ones beheld copious
streams of water issuing from the urinary organs of that hunter. As soon
as Utanka had thought of Krishna, that hunter smilingly addressed him,
saying,--'O Utanka, O thou of Bhrigu's race, do thou accept this water
from me. Beholding thee afflicted by thirst I have felt great compassion
for thee.' Thus addressed by the hunter, the ascetic showed no
inclination to accept that water. The intelligent Utanka even began to
censure Krishna of unfading glory. The hunter, how ever, repeatedly
addressed the Rishi, saying,--'Drink!' The ascetic refused to drink the
water thus offered. On the other hand, with heart afflicted by hunger and
thirst, he even gave way to wrath. Disregarded by the high-souled Rishi
through that conviction, the hunter, O king, with his pack of dogs,
disappeared there and then. Beholding that (wonderful) disappearance,
Utanka became filled with shame. He even thought that Krishna, that
slayer of foes, had beguiled him (in the matter of the boon he had
granted). Soon after, the holder of the conch and discus and mace, endued
with great intelligence, came to Utanka by the way (along which the
hunter had come). Addressing Krishna, the Brahmana said,--'O foremost of
beings, it was scarcely proper for thee to offer water unto foremost of
Brahmanas in the form of a hunter's urine, O lord.' Unto Utanka who said
these words, Janarddana of great intelligence replied, comforting him
with many soft words--'That form which it was proper to assume for
offering thee water, in that form was water offered to thee. But, also,
thou couldst not understand it. The wielder of the thunder bolt,
Purandara, was requested by me for thy sake. My words to that puissant
deity were--'Do thou give nectar in the form of water unto Utanka.' The
chief of the celestials replied to me saying--It is not proper that a
mortal should become immortal. Let some other boon be granted to
Utanka.'--O son of Bhrigu's race, these words were repeatedly addressed
to me. The lord of Sachi, however, was once more requested by me in these
words, viz., even nectar should be given to Utanka.'--The chief of the
celestials then, comforting me, said,--'If, O thou of great intelligence,
nectar is to be given to him, I shall then assume the form of a hunter
and give it to that high-souled descendant of Bhrigu's race. If that son
of Bhrigu accepts it thus, I then go to him, O lord, for giving it unto
him. If, however, he sends me away from disregard,--I shall not then give
it to him on any account,--Having made this compact with me, Vasava
appeared before thee, in that disguise, for giving thee nectar. Thou,
however, didst disregard him and send him away, seeing that the
illustrious one had put on the guise of a Chandala. Thy fault has been
great. Once more, with regard to thy desire, I am prepared to do what is
in my power. Indeed, this painful thirst of thine, I shall arrange, shall
be slaked. On those days, O regenerate one, in which thou wilt feel a
desire for water, clouds well-charged with water will rise over this
desert. Those clouds, O son of Bhrigu's race, will give thee savoury
water to drink. Verily, those clouds will become known in the world as
Utanka-clouds.' Thus addressed by Krishna, Utanka became filled with
gladness, and to this day, O Bharata, Utanka-clouds (appear and) shower
rain on and deserts.'"



SECTION LVI

"Janamejaya said, 'With what penances was the high-souled Utanka endued
so that he entertained the wish to denounce a curse on Vishnu himself,
who is the source of all puissance?'

"Vaisampayana said, 'O Janamejaya, Utanka was endued with austere
penances. He was devoted to his preceptor. Endued with great energy, he
abstained from worshipping anybody else. All the children of the Rishis O
Bharata, entertained even this wish, viz., that their devotion to
preceptors should be as great as that of Utanka. Gautama's gratification
with and affection for Utanka, among his numerous disciples, were very
great, O Janamejaya. Indeed, Gautama was highly pleased with the
self-restraint and purity of behaviour that characterised Utanka, and
with his acts of prowess and the services he rendered to him. One after
another, thousands of disciples received the preceptor's permission to
return home (after the completion of their pupilage). In consequence,
however, of his great affection for Utanka, Gautama could not permit him
to leave his retreat. Gradually, in course of time, O son, decrepitude
overtook Utanka, that great ascetic. The ascetic, however, in consequence
of his devotion to his preceptor, was not conscious of it. One day, he
set out, O monarch, for fetching fuel for his preceptor. Soon after
Utanka brought a heavy load of fuel. Toil-worn and hungry and afflicted
by the load he bore on his head, O chastiser of foes, he threw the load
down on the Earth, O king. One of his matted locks, white as silver, had
become entangled with the load. Accordingly, when the load was thrown
down, with it fell on the earth that matted lock of hair. Oppressed as he
had been by that load and overcome by hunger, O Bharata, Utanka,
beholding that sign of old age, began to indulge in loud lamentations
from excess of sorrow. Conversant with every duty, the daughter of his
preceptor the, who was possessed of eyes that resembled the petals of the
lotus, and of hips that were full and round, at the command of her sire,
sought, with downcast face, to hold Utanka's tears in her hands. Her
hands seemed to burn with those tear-drops that she held. Unable,
accordingly, to hold them longer, she was obliged to throw them down on
the Earth. The Earth herself was unable to hold those tear-drops of
Utanka. With a gratified heart, Gautama then said unto the regenerate
Utanka,--Why, O son, is thy mind so afflicted with grief today? Tell me
calmly and quietly, O learned Rishi, for I wish to hear it in detail.'

"Utanka said, 'With mind entirely devoted to thee, and wholly bent upon
doing what is agreeable to thee, with my, heart's devotion turned to
thee, and with thoughts entirely dwelling on thee, (I have resided here
till) decrepitude has come upon me without my knowing it at all. I have
not, again, known any happiness. Though I have dwelt with thee for a
hundred years, yet thou hast not granted me permission to depart. Many
disciples of thine, that were my juniors, have, however, been permitted
by thee to return. Indeed, hundreds and thousands of foremost Brahmanas
have, equipt with knowledge, been permitted by thee (to depart from thy
retreat and set themselves up as teachers)!'

"Gautama said, 'Through my love and affection for thee, and in
consequence of thy dutiful services to me, a long time has elapsed
without my knowing it, O foremost of Brahmanas. If, however, O thou of
Bhrigu's race, the desire is entertained by thee of leaving this place,
do thou go without delay, receiving my permission.'

"Utanka said. 'What shall I present to my preceptor? Tell me this, O best
of regenerate persons. Having brought it, I shall go hence, O lord, with
thy permission.'

"Gautama said. 'The good that the gratification of the preceptor is the
final fee.[171] Without doubt, O regenerate one. I have been highly
gratified with thy conduct. Know, O perpetuator of Bhrigu's race, that I
have been exceedingly gratified with thee for this. If thou becomest a
young man today of sixteen years, I shall bestow on thee, O regenerate
one, this my own daughter for becoming thy wife. No other woman save this
one is capable of waiting upon thy energy.' At these words of Gautama,
Utanka once again became a youth and accepted that famous maiden for his
wife. Receiving the permission of his preceptor, he then addressed his
preceptor's wife, saying,--'What shall I give thee as final fee for my
preceptor? Do thou command me. I desire to accomplish, with wealth or
even my life, what is agreeable and beneficial to thee. Whatever gem,
exceedingly wonderful and of great value, exists in this world, I shall
bring for thee with the aid of my penances. I have no doubt in this.'

"Ahalya said, 'I am highly gratified with thee, O learned Brahmana, with
thy unintermitting devotion, O sinless one. This is enough. Blessed be
thou, go whithersoever thou likest.'

"Vaisampayana continued, 'Utanka, however, O monarch, once more, said
these words,--Do thou command me, O mother. It is meet that I should do
something that is agreeable to thee.'

"Ahalya said, 'Blessed be thou, bring for me those celestial ear-rings
that are worn by the wife of Saudasa. That which is due to thy preceptor
will then be well-discharged.' Replying unto her 'So be it,'--Utanka
departed, O Janamejaya, resolved to bring those ear-rings for doing what
was agreeable to his preceptor's wife. That foremost of Brahmanas,
Utanka, proceeded without any loss of time to Saudasa who had (through
the curse of Vasishtha) become a cannibal, in order to solicit the
ear-rings from him. Gautama meanwhile said unto his wife,--'Utanka is not
to be seen today.' Thus addressed, she informed him how he had departed
for fetching the jewelled ear-rings (of Saudasa's queen). At this,
Gautama said,--'Thou hast not acted wisely. Cursed (by Vasishtha), that
king (who has been transformed into a man-eater) will verily slay Utanka.'

"Ahalya said, 'Without knowing this, O holy one, I have set Utanka to
this task. He shall not, however, incur any danger through thy grace.
Thus addressed by her, Gautama said,--'Let it be so!' Meanwhile, Utanka
met king Saudasa in a deserted forest.'"



SECTION LVII

"Vaisampayana said, "Beholding the king, who had become so, of frightful
mien, wearing a long beard smeared with the blood of human beings, the
Brahmana Utanka, O king, did not become agitated. That monarch of great
energy, inspiring terror in every breast and looking like a second Yama,
rising up, addressed Utanka, saying,--'By good luck, O best of Brahmanas,
thou hast come to me at the sixth hour of the day when I am in search of
food.'

"Utanka said, 'O king, know that I have come hither in course of my
wanderings for the sake of my preceptor. The wise have said that I while
one is employed for the sake of one's preceptor, one should not be
injured.'

"The king said, 'O best of Brahmanas, food has been ordained for me at
the sixth hour of the day. I am hungry. I cannot, therefore, allow thee
to escape today.'

"Utanka said, 'Let it be so, O king. Let this compact be made with me.
After I have ceased to wander for my preceptor, I shall once more come
and place myself within thy power. It has been heard by me, O best of
kings, that the object I seek for my preceptor is under thy control, O
monarch. Therefore, O ruler of men, I solicit thee for it. Thou daily
givest many foremost of gems unto superior Brahmanas. Thou art a giver, O
chief of men, from whom gifts may be accepted, know that I too am a
worthy object of charity present before thee, O best of kings. Having
accepted from thee in gift that object for my preceptor which is under
thy control, I shall, O king, in consequence of my compact, once more
come back to thee and place myself under thy power. I assure thee truly
of this. There is no falsehood in this. Never before have I spoken
anything untrue, no, not even in jest. What shall I say then of other
occasions?'

"Saudasa said, 'If the object thou seekest for thy preceptor is capable
of being placed in thy hands by me, if I be regarded as one from whom a
gift may be accepted, do thou then say what that object is.'

"Utanka said, 'O foremost of men, O Saudasa, in my estimation thou art a
worthy person from whom gifts may be accepted. I have, therefore, come to
thee for begging of thee the jewelled ear-rings (worn by thy queen).'

"Saudasa said, 'Those jewelled ear-rings, O learned and regenerate Rishi,
belong to my wife. They should be asked from her. Do thou, therefore,
solicit some other thing from me. I shall give it to thee, O thou of
excellent vows.'

"Utanka said, 'If we be regarded as any authority, do thou cease then to
urge this pretext. Do thou give those jewelled ear-rings to me. Be thou
truthful in speech, O king.'

"Vaisampayana continued, 'Thus addressed, the king once more addressed
Utanka and said unto him, 'Do thou, at my word, go to my venerable queen,
O best of men, and ask her, saying,--Give!--She of pure vows, thus
solicited by thee, will certainly, at my command, give thee, O foremost
of regenerate persons, those jewelled ear-rings of hers without doubt.'

"Utanka said, 'Whither, O ruler of men, shall I be able to meet thy
queen? Why dost thou not thyself go to her?'

"Saudasa said, 'Thou wilt find her today in the vicinity of a foremost
fountain. I cannot see her today as the sixth hour of the day has come.'

"Vaisampayana continued, 'Thus addressed, Utanka, O chief of Bharata's
race, then left that spot. Beholding Madayanti, he informed her of his
object. Hearing the command of Saudasa, that lady of large eyes replied
unto the highly intelligent Utanka, O Janamejaya, in these words: 'It is
even so, O regenerate one. Thou shouldst, however, O sinless one, assure
me that thou dost not say what is untrue. It behoves thee to bring me
some sign from my husband. These celestial ear-rings of mine, made of
costly gems, are such that the deities and Yakshas and great Rishis
always watch for opportunities for bearing them away. If placed at any
time on the Earth, this costly article would then be stolen by the Nagas.
If worn by one who is impure in consequence of eating, it would then be
taken away by the Yakshas. If the wearer falls asleep (without taking
care of these precious ear-rings) the deities would then take them away.
O best of Brahmanas, these ear-rings are capable of being taken away,
when such opportunities present themselves, by deities and Rakshasas and
Nagas, if worn by a heedless person. O best of regenerate ones, these
ear-rings, day and night, always produce gold. At night, they shine
brightly, attracting the rays of stars and constellations. O holy one, if
worn by any one, he would be freed from hunger and thirst and fear of
every kind. The wearer of these ear-rings is freed also from the fear of
poison and fire and every kind of danger. If worn by one of short
stature, these become short. If worn by one of tall stature, these grow
in size. Even of such virtues are these ear-rings of mine. They are
praised and honoured everywhere. Indeed, they are known over the three
worlds. Do thou, therefore, bring me some sign (from my husband).'"



SECTION LVIII

"Vaisampayana said, 'Utanka, coming back to king Saudasa who was always
well-disposed towards all his friends, solicited him for some sign (to
convince Madayanti of the fact of his being really commissioned by the
king). That foremost one of Ikshwaku's race then gave him a sign.'

"Saudasa said, 'This my present condition is intolerable. I do not behold
any refuge. Knowing this to be my wish, do thou give away the jewelled
ear-rings.'[172] Thus addressed by the king, Utanka went back to the
queen and reported to her the words of her lord. Hearing those words, the
queen gave unto Utanka her jewelled ear-rings. Having obtained the
ear-rings, Utanka came back to the king and said unto him, 'I desire to
hear, O monarch, what the import is of those mysterious words Which thou
saidst as a sign to thy queen.'

"Saudasa said, 'Kshatriyas are seen to honour the Brahmanas from the very
beginning of the creation. Towards the Brahmanas, however, many offences
arise (on the part of Kshatriyas). As regards myself, I am always bent in
humility before them. I am overtaken by a calamity through a Brahmana.
Possessed of Madayanti, I do not see any other refuge. Indeed, O foremost
of all persons having of a high goal, I do not behold any other refuge
for myself in the matter of approaching the gates of Heaven, or in
continuing here, O best of regenerate ones. It is impossible for a king
that is hostile to Brahmanas to continue living in this world or in
attaining to happiness in the next. Hence have I given thee these my
jewelled ear-rings which were coveted by thee.[173] Do thou now keep the
compact which thou hast made with me today.'

"Utanka said, 'O king, I shall certainly act according to my promise. I
shall truly come back and place myself under thy power. There is,
however, a question, O scorcher of foes, which I wish to ask thee.'

"Saudasa said, 'Say, O learned Brahmana, what is in thy mind. I shall
certainly reply unto thy words. I shall dispel whatever doubt may be in
thy mind. I have no hesitation in this.'

"Utanka said, 'Those who are skilled in the rules of duty say that
Brahmanas are of restrained speech. One who behaves wrongly towards
friends is regarded as vile as a thief.'[174] Thou, again, O king, hast
become my friend today. Do thou then, O foremost of men, give me such
counsel as is approved by the wise. As regards myself, I have now
obtained the fruition of my wishes. Thou, again, art a cannibal. Is it
proper for me to come back to thee or not?'

"Saudasa said, 'If it is proper (for me), O foremost of superior
Brahmanas, to say what thou askest, I should then, O best of regenerate
ones, tell thee that thou shouldst never come back to me. O perpetuator
of Bhrigu's race, by acting even thus, thou wilt attain to what is
beneficial to thee. If thou comest back, O learned Brahmana, thou wilt
surely meet with death.'

"Vaisampayana continued, 'Thus addressed by the intelligent king in
respect of what was beneficial for him. Utanka took leave of the monarch
and set out for the presence of Ahalya. Desirous of doing what was
agreeable to the wife of his preceptor, he took the ear-rings with him
and set out with great speed for reaching the retreat of Gautama.
Protecting them even in the manner directed by Madayanti, that is,
binding them within the folds of his black deer-skin, he proceeded on his
way. After he had proceeded for some distance, he became afflicted by
hunger. He there beheld a Vilwa tree bent down with the weight of (ripe)
fruits.[175] He climbed that tree. Causing his deer-skin, O chastiser of
foes, to hang on a branch, that foremost of regenerate persons then began
to pluck some fruits. While he was employed in plucking those fruits with
eyes directed towards them, some of them fell, O king, on that deerskin
in which those ear-rings had been carefully tied by that foremost of
Brahmanas. With the strokes of the fruits, the knot became untied.
Suddenly that deer-skin, with the ear-rings in it, fell down. When the
knot being unfastened, the deer-skin fell down on the ground, a snake who
was there beheld those jewelled ear-rings. That snake belonged to the
race of Airavata. With great promptness he took up the ear-rings in his
mouth and then entered an anthill. Beholding the ear-rings taken away by
that snake, Utanka, filled with wrath and in great anxiety of mind, came
down from the tree. Taking his staff he began to pierce that anthill.
That best of Brahmanas, burning with wrath and the desire for revenge,
ceaselessly employed himself for five and thirty days in that task. The
goddess Earth, unable to bear the force of Utanka's walking staff and
with body torn therewith, became exceedingly anxious. Unto that
regenerate Rishi then, who continued to dig the Earth from desire of
making a path to the nether regions inhabited by the Nagas, the chief of
the celestials, armed with the thunder, came there, on his car drawn by
green horses. Endued with great energy, he beheld that foremost of
Brahmanas, as he sat there engaged in his task.'

"Vaisampayana continued, 'Assuming the garb of a Brahmana afflicted with
the sorrow of Utanka, the chief of the celestials addressed him, saying,
'This (purpose of thine) is incapable of being achieved. The regions of
the Nagas are thousands of Yojanas removed from this place. I think that
thy purpose is not capable of being achieved with thy walking staff.'

"Utanka said, 'If, O Brahmana, the ear-rings be not recovered by me from
the regions of the Nagas, I shall cast off my life-breaths before thy
eyes, O foremost of regenerate persons!'

"Vaisampayana said, 'When the thunder-armed Indra failed to divert Utanka
from his purpose, he united the latter's walking staff with the force of
thunder. Then, O Janamejaya, the Earth, opening with those strokes having
the force of thunder, yielded a way to the (nether) regions inhabited by
the Nagas. By that path Utanka entered the world of Nagas. He saw that
that region lay extended thousands of Yojanas on all sides. Indeed, O
blessed one, it was equipt with many walls made of pure gold and decked
with jewels and gems. There were many fine tanks of water furnished with
flights of stair-cases made of pure crystal, and many rivers of clear and
transparent water. He saw also many trees with diverse species of birds
perching on them. That perpetuator of Bhrigu's race behold the gate of
that region which was full five Yojanas high and a hundred Yojanas in
width. Beholding the region of the Nagas, Utanka became very cheerless.
Indeed, he, despaired of getting back the earrings. Then there appeared
unto him a black steed with a white tail. His face and eyes were of a
coppery hue, O thou of Kuru's race, and he seemed to blaze forth with
energy. Addressing Utanka, he said, 'Do thou blow into the Apana duct of
my body. Thou wilt then, O learned Brahmana, get back thy ear-rings which
have been taken away by a descendant of Airavata's race! Do not loathe to
do my bidding, O son. Thou didst it often at the retreat of Gautama in
former days.'

"Utanka said, 'How did I know thee in the retreat of my preceptor?
Indeed, I wish to hear how I did in those days what thou biddest me do
now.'

"The steed said, 'Know, O learned Brahmana, that I am the preceptor of
thy preceptor, for I am the blazing Jatavedas (deity of fire). By thee I
was often worshipped for the sake of thy preceptor, O child of Bhrigu's
race, duly and with a pure heart and body. For that reason I shall
accomplish what is for thy good. Do my bidding without delay.' Thus
addressed by the deity of fire, Utanka did as he was directed. The deity
then, gratified with him, blazed up for consuming everything. From the
pores of his body, O Bharata, in consequence of his very nature, a thick
smoke issued threatening terrors to the world of Nagas. With that mighty
and wide-spreading smoke, O Bharata, everything became enveloped in
gloom, so that nothing, O king, could any longer be seen in the world of
the Nagas. Cries of woe were heard throughout the mansions of the
Airavatas, uttered by the Nagas headed by Vasuki, O Janamejaya. Enveloped
by that smoke, the palaces could no longer be seen, O Bharata. These
resembled woods and hill overwhelmed by a thick forest. With eyes that
were red in consequence of that smoke, and afflicted by the energy of the
deity of fire, the Nagas came out of their mansions to the high-souled
son of Bhrigu's race for ascertaining what was the matter. Having heard
what the matter was from that ascetic of immeasurable energy, all the
Nagas, with fear depicted on their eyes, offered him their worship
according to due forms. Indeed, all the Nagas placing the old and the
young one's before them, bowed unto him with their heads and joining
their hands addressed him, saying, 'Be gratified with us, O holy one!'
Having gratified that Brahmana and offered him water to wash his feet and
the ingredients of the Arghya (for honouring him), the Nagas gave him
those celestial and highly-adored ear-rings. Thus honoured by them,
Utanka of great prowess, circumambulating the deity of fire, started for
the retreat of his preceptor. Indeed, repairing quickly to Gautama's
asylum, O king, he presented those ear-rings unto the wife of his
preceptor, O sinless one. That best of Brahmanas also told his preceptor
everything about Vasuki and the other Nagas that had occurred. It was
even thus, O Janamejaya, that the high-souled Utanka, having wandered
through the three worlds, fetched those jewelled ear-rings (for his
preceptor's wife). Of such prowess, O chief of Bharata's race, was the
ascetic Utanka. So austere were the penances with which he was endued. I
have thus told thee what thou hadst asked me.'"



SECTION LIX

"Janamejaya said, 'After having conferred that boon on Utanka, O foremost
of regenerate persons, what did the mighty-armed Govinda of great
celebrity next do?'

"Vaisampayana said, 'Having granted that boon to Utanka, Govinda,
accompanied by Satyaki, proceeded to Dwaraka on his car drawn by his
large steeds endued with great speed. Passing many lakes and rivers and
forests and hills, he at last came upon the delightful city of Dwaravati.
It was at the time, O king, when the festival of Raivataka had begun,
that he of eyes like lotus-petals arrived with Satyaki as his companion.
Adorned with many beautiful things and covered with diverse Koshas made
of jewels and gems, the Raivataka hill shone, O king, with great
splendour. That high mountain, decked with excellent garlands of gold and
gay festoons of flowers, with many large trees that looked like the Kalpa
trees of Indra's garden, and with many golden poles on which were lighted
lamps, shone in beauty through day and night. By the caves and fountains
the light was so great that it seemed to be broad day. On all sides
beautiful flags waved on the air with little bells that jingled
continuously. The entire hill resounded with the melodious songs of men
and women. Raivataka presented a most charming prospect like Meru with
all his jewels and gems. Men and women, excited and filled with delight,
O Bharata, sang aloud. The swell of music that thus rose from that
foremost of mountains seemed to touch the very heavens. Everywhere were
heard spouts and loud whoops of men who were in all stages of excitement.
The cackle of thousands of voices made that mountain delightful and
charming. It was adorned with many shops and stalls filled with diverse
viands and enjoyable articles. There were heaps of cloths and garlands,
and the music of Vinas and flutes and Mridangas was heard everywhere.
Food mixed with wines of diverse kinds was stored here and there. Gifts
were being ceaselessly made to those that were distressed, or blind, or
helpless. In consequence of all this, the festival of that mountain
became highly auspicious. There were many sacred abodes built on the
breast of that mountain, O hero, within which resided many men of
righteous deeds. Even thus did the heroes of Vrishni's race sport in that
festival of Raivataka. Equipt with those mansions, that mountain shone
like a second Heaven. At the arrival of Krishna, O chief of Bharata's
race, that prince of mountains resembled the blessed abode of Indra
himself. Worshipped (by his relatives), Krishna then entered a beautiful
mansion. Satyaki also went to his own quarters with a delighted soul.
Govinda entered his residence after a long absence, having accomplished
feats of great difficulty like Vasava amid the Danava host. The heroes of
the Bhoja, Vrishni, and Andhaka races, all came forward to receive that
high-souled one like the deities advancing to receive him of a hundred
sacrifices. Endued with great intelligence, he honoured them in return
and enquired after their welfare. With a gratified heart he then saluted
his father and mother. The mighty-armed hero was embraced by both of them
and comforted too (by numerous evidences of affection). He then took his
seat with all the Vrishnis sitting around him. Having washed his feet and
dispelled his fatigue, Krishna of mighty energy, as he sat there, then
recounted the chief incidents of the great battle in answer to the
questions put to him by his sire.'"



SECTION LX

"Vasudeva said, 'O thou of Vrishni's race, I have repeatedly heard men
speaking of the wonderful battle (between the Kurus and the Pandavas).
Thou, however, O mighty-armed one, hast witnessed it with thy own eyes.
Do thou, therefore, O sinless one, describe the battle in detail. Indeed,
tell me how that battle took place between the high-souled Pandavas (on
the one side) and Bhishma and Karna and Kripa and Drona and Salya and
others (on the other side), between, in fact, numerous other Kshatriyas
well-skilled in aims, differing from one another in mien and attire, and
hailing from diverse realms.'

"Vaisampayana continued, 'Thus addressed by his sire, he of eyes like
lotus-petals narrated, in the presence of his mother also, how the
Kaurava heroes had been slain in battle.'

"Vasudeva said, 'The feats were highly wonderful that were achieved by
those high-souled Kshatriyas. In consequence of their large number, they
are incapable of being enumerated in even hundreds of years. I shall
however, mention only the foremost of them. Do thou listen, therefore, to
me as I mention in brief those feats achieved by the kings of Earth. O
thou of godlike splendour. Bhishma of Kuru's race became the
generalissimo, having eleven divisions of the Kaurava princes under his
command, like Vasava of the celestial forces.[176] Sikhandin of great
intelligence, protected by the blessed Arjuna, became the leader of the
seven divisions of the sons of Pandu. The battle between the Kurus and
the Pandavas (under these leaders) raged for ten days. It was so fierce
as to make one's hair stand on its end. Then Sikhandin, in great battle,
aided by the wielder of Gandiva, slew, with innumerable arrows, the son
of Ganga fighting bravely. Lying on a bed of arrows, Bhishma waited like
an ascetic till the sun leaving his southward path entered on his
northerly course when that hero gave up his life-breaths. Then Drona,
that foremost of all persons conversant with arms, that greatest of men
under Duryodhana, like Kavya himself of the lord of the Daityas, became
generalissimo.[177] That foremost of regenerate persons, ever boasting of
his prowess in battle, was supported by the remnant of the Kaurava force
consisting then of nine Akshauhinis, and protected by Kripa and Vrisha
and others. Dhrishtadyumna conversant with many mighty weapons, and
possessed of great intelligence, became the leader of the Pandavas. He
was protected by Bhima like Varuna protected by Mitra. That high-souled
hero, always desirous of measuring his strength with Drona, supported by
the (remnant of the) Pandava army, and recollecting the wrongs inflicted
(by Drona) on his sire (Drupada, the king of the Panchalas), achieved
great feats in battle. In that encounter between Drona and the son of
Prishata, the kings assembled from diverse realms were nearly
exterminated. That furious battle lasted for five days. At the conclusion
of that period, Drona, exhausted, succumbed to Dhrishtadyumna. After
that, Karna became the generalissimo of Duryodhana's forces. He was
supported in battle by the remnant of the Kaurava host which numbered
five Akshauhinis. Of the sons of Pandu there were then three Akshauhinis.
After the slaughter of innumerable heroes, protected by Arjuna, they came
to battle. The Suta's son Karna, though a fierce warrior, encountering
Partha, came to his end on the second day, like an insect encountering a
blazing fire. After the fall of Karna, the Kauravas became dispirited and
lost all energy. Numbering three Akshauhinis, they gathered round the
ruler of the Madras. Having lost many car-warriors and elephants and
horsemen, the remnant of the Pandava army, numbering one Akshauhini and
penetrated with cheerlessness, supported Yudhishthira (as their leader).
The king Yudhishthira, in the battle that ensued, achieved the most
difficult feats and slew, before half the day was over, the king of the
Madras. After the fall of Salya, the high-souled Sahadeva of immeasurable
prowess slew Sakuni, the man who had brought about the quarrel (between
the Pandavas and the Kurus). After the fall of Sakuni, the royal son of
Dhritarashtra, whose army had suffered an extensive carnage and who on
that account had become exceedingly cheerless, fled from the field, armed
with his mace. Then Bhimasena of great prowess, filled with wrath,
pursued him and discovered him within the waters of the Dwaipayana lake.
With the remnant of their army, the Pandavas surrounded the lake and,
filled with joy, encountered Duryodhana concealed within the waters.
Their wordy shafts, penetrating through the waters, pierced Duryodhana.
Rising up from the lake, the latter approached the Pandavas, armed with
his mace, desirous of battle. Then, in the great battle that ensued, the
royal son of Dhritarashtra was slain by Bhimasena who put forth his great
prowess, in the presence of many kings. After this the remnant of the
Pandava army, as it slept in the camp, was slaughtered at night time by
Drona's son who was unable to put up with the slaughter of his father (at
the hands of Dhrishtadyumna). Their sons slain, their forces slain, only
the five sons of Pandu are alive with myself and Yuyudhana. With Kripa
and the Bhoja prince Kritavarman, the son of Drona represents the unslain
remnant of the Kaurava army. Dhritarashtra's son Yuyutsu also escaped
slaughter in consequence of his having adopted the side of the Pandavas.
Upon the slaughter of the Kaurava king (Suyodhana) with all his followers
and allies, Vidura and Sanjaya have come to the presence of king
Yudhishthira the just. Even thus did that battle occur, O lord, for eight
and ten days. Many kings of Earth, slain therein, have ascended to
Heaven.'

"Vaisampayana continued, 'The Vrishnis, as they heard, O king, that
dreadful account became filled with grief and sorrow and pain.'



SECTION LXI

"Vaisampayana said, 'After the high-souled Vasudeva of great prowess had
finished his narration of the great battle of the Bharatas before his
sire, it was plain that that hero had passed over the slaughter of
Abhimanyu. The motive of the high-souled one was that his sire might not
hear what was highly unpleasant to him. Indeed, the intelligent Krishna
did not wish that his sire Vasudeva should, on hearing the dreadful
intelligence of the death of his daughter's son, be afflicted with sorrow
and grief. (His sister) Subhadra, noticing that the slaughter of her son
had not been mentioned, addressed her brother, saying,--Do thou narrate
the death of my son, O Krishna--and fell down on the earth (in a swoon).
Vasudeva beheld his daughter fallen on the ground. As soon as he saw
this, he also fell down, deprived of his senses by grief. (Regaining his
senses) Vasudeva, afflicted with grief at the death of his daughter's
son, O king, addressed Krishna, saying, 'O lotus-eyed one, thou art famed
on Earth for being truthful in speech. Why, however, O slayer of foes,
dost thou not tell me today of the death of my daughter's son? O puissant
one, tell me in detail of the slaughter of thy sister's son. Possessed of
eyes resembling thine, alas, how was he slain in battle by foes? Since my
heart does not from grief break into a hundred pieces, it seems, O thou
of the Vrishni's race, that it does not die with men when its hour does
not come. Oh, at the time of his fall, what words did he utter;
apostrophising his mother? O lotus-eyed one what did that darling of
mine, possessed of restless eyes, say unto me? I hope he has not been
slain by foes while retreating from battle with his back towards them? I
hope, O Govinda, that, his face did not become cheerless while fighting?
He was possessed, O Krishna, of mighty energy. From a spirit of
boyishness, that puissant hero, boasting (of his prowess) in my presence,
used to speak of his skill (in battle). I hope that boy does not lie on
the field, slain deceitfully by Drona and Karna and Kripa and others? Do
thou tell me this. That son of my daughter always used to challenge
Bhishma and that foremost of all mighty warriors, viz., Karna, in
battle.' Unto his sire who, from excess of grief, indulged in such
lamentations, Govinda, more afflicted than he answered in these words.
'His face did not become cheerless as he fought in the van of battle.
Fierce though that battle was, he did not turn his back upon it. Having
slain hundreds and thousands of kings of Earth, he was brought to grief
by Drona and Karna and at last succumbed to the son of Dussasana. If, O
lord, he had been encountered, one to one, without intermission, he was
incapable of being slain in battle by even the wielder of the
thunderbolt. When his sire Arjuna was withdrawn from the main body by the
Samsaptakas (who challenged to fight him separately), Abhimanyu was
surrounded by the enraged Kaurava heroes headed by Drona in battle. Then,
O sire, after he had slaughtered a very large number of foes in battle,
thy daughter's son at last succumbed to the son of Dussasana. Without
doubt, he has gone to Heaven. Kill this grief of thine, O thou of great
intelligence. They that are of cleansed understandings never languish
when they meet with any calamity. He by whom Drona and Karna and others
were checked in battle,--heroes that were equal to Indra himself in
might--why would not he ascend to Heaven? O irresistible one, do thou
kill this grief of thine. Do not suffer thyself to be swayed by wrath.
That conqueror of hostile cities has attained in that sanctified goal
which depends upon death at the edge of weapons. After the fall of that
hero, this my sister Subhadra stricken with grief, indulged in loud
lamentations, when she saw Kunti, like a female ospray. When she met
Draupadi, she asked her in grief,--O reverend lady, where are all our
sons? I desire to behold them. Hearing her lamentations, all the Kaurava
ladies embraced her and wept sitting around her. Beholding (her
daughter-in-law) Uttara, she said,--'O blessed girl, where has thy
husband gone? When he comes back, do thou, without losing a moment,
apprise me of it. Alas, O daughter of Virata, as soon he heard my voice,
he used to come out of his chamber without the loss of a moment. Why does
not thy husband come out today? Alas, O Abhimanyu, thy maternal
uncles--mighty car-warriors--are all hale. They used to bless thee when
they saw thee come here prepared to go out for battle. Do thou tell me
the incidents of battle today as before, O chastiser of foes. Oh. why
dost thou not answer me today--me who am weeping so bitterly?'--Hearing
these lamentations of this daughter of the Vrishni race, Pritha, deeply
afflicted with grief, addressed her and slowly said,--'O Subhadra, though
protected by Vasudeva and Satyaki and by his own sire, thy youthful son
has yet been slain. That slaughter is due to the influence of Time! O
daughter of Yadu's race, mortal thy son was. Do not grieve. Irresistible
in battle, thy son has, without doubt, attained to the highest goal. Thou
art born in a high race of high-souled Kshatriyas. Do not grieve, O thou
of restless glances, O girl of eyes like lotus-petals. Do thou cast thy
eyes on Uttara who is quick with child. O blessed lady, do not yield to
sorrow. This auspicious girl will soon bring forth a son to that hero.
Having comforted her in this way, Kunti, conversant with every duty, O
perpetuator of Yadu's race, casting off her grief, O irresistible one,
made arrangements for Abhimanyu's obsequial rites, with the acquiescence
of king Yudhishthira and Bhima, and the twins (viz., Nakula and Sahadeva)
who in prowess resembled Yama himself. She also made many presents unto
the Brahmanas, and bestowed upon them many kine, O perpetuator of Yadu's
race, Then the Vrishni dame (Kunti), comforted a little, addressed the
daughter of Virata, saying,--O faultless daughter of Virata, thou
shouldst not indulge in grief. For the sake of thy husband, O thou of
rotund hips, protect the child in thy womb.--Having said these words, O
thou of great splendour, Kunti ceased. With her permission I have brought
Subhadra here. It was even thus, O giver of honours, that thy daughter's
son met with his death. Cast off thy burning grief, O irresistible one.
Indeed, do not set thy heart on sorrow.'



SECTION LXII

"Vaisampayana said, 'Having heard these words of his son Vasudeva, that
descendant of Sura, of righteous soul, casting off his grief, made
excellent obsequial offerings (unto Abhimanyu). Vasudeva also performed
those rites for the ascension (to Heaven) of his high-souled nephew, that
hero who was ever the darling of his sire (Vasudeva). He duly fed six
millions of Brahmanas, endued with great energy, with edibles possessed
of every recommendation. Presenting many clothes unto them, Krishna
gratified the thirst for wealth of those Brahmanas. Wonderful were the
heaps of gold, the number of kine and of beds and clothes, that were then
given away. The Brahmanas loudly declared--'Let (Krishna's wealth)
increase.' Then Vasudeva of Dasarha's race, and Valadeva, and Satyaki,
and Satyaka, each performed the obsequial rites of Abhimanyu. Exceedingly
afflicted with grief, they failed to attain comfort. The same was the
case with the sons of Pandu in the city called after the elephant.
Deprived of Abhimanyu, they failed to obtain peace of mind. The daughter
of Virata, O monarch, for many days, totally abstained from all food,
exceedingly afflicted by grief on account of the death of her husband. At
this all her relatives became plunged into excess of grief. They all
feared that the embryo in her womb might be destroyed. Then Vyasa,
ascertaining the state of things by his spiritual vision, came there. The
highly intelligent Rishi, endued with great energy, arrived (at the
palace), addressed Pritha of large eyes, as also Uttara herself,
saying,--'Let this grief be abandoned. O famous lady, a son endued with
mighty energy will be born to thee, through the puissance of Vasudeva and
at my word. That son will rule the Earth after the Pandavas (have
departed from it).' Beholding Dhananjaya, he said unto him, in the
hearing of king Yudhishthira the just, and gladdening him with his words,
'O Bharata.--'The grandson, O highly blessed one, will become a
high-souled prince. He will righteously rule the whole Earth to the verge
of the sea. Therefore, O foremost one of Kuru's race, cast off this
grief, O mower of foes. Do not doubt this. This will truly happen. That
which was uttered by the Vrishni hero on a former occasion, will, without
doubt, happen. Do not think otherwise. As regards Abhimanyu, he has gone
to the regions of the deities, conquered by him with his own acts. That
hero should not be grieved for by thee or, indeed, by the other Kurus.'
Thus addressed by his grandsire, Dhananjaya of righteous soul, O king,
cast off his grief and even became cheerful. Thy sire, O prince, that art
conversant with all duties, began to grow in that womb, O thou of great
intelligence, like the Moon in the lighted fortnight. Then Vyasa urged
the royal son of Dharma for performing the horse-sacrifice. Having said
so, he made himself invisible there and then. The intelligent king
Yudhishthira the just, hearing the words of Vyasa, set his mind on the
journey for bringing wealth (for the sacrifice).'"



SECTION LXIII

"Janamejaya said, 'Having heard these words, O regenerate one, that were
spoken by the high-souled Vyasa in respect of the horse-sacrifice, what
steps were taken by Yudhishthira? Do thou tell me, O foremost of
regenerate ones, how the king succeeded in obtaining the wealth which
Marutta had buried in the Earth.'

"Vaisampayana said, 'Having heard the words of the Island-born ascetic,
king Yudhishthira the just, summoned all his brothers, viz., Arjuna and
Bhimasena and the twin sons of Madri, in proper time and then said unto
them (the following words),--'Ye heroes, you have heard the words which
the highly intelligent and high-souled Krishna has said from his
friendship for and the desire of doing good to the Kurus![178] Verily,
you have heard those words that have been uttered by that ascetic of
abundant penances, that great sage desirous of bestowing prosperity on
his friends, that preceptor of righteous behaviour, viz., Vyasa of
wonderful feats. You have heard what Bhishma also said, and what Govinda
too of great intelligence has uttered. Remembering those words, ye gong
of Pandu, I desire to obey them duly. By obeying those words of theirs
great blessedness will attach to all of you. Those words spoken by those
utterers of Brahma are certain (if obeyed) to bring in their train
considerable benefit. Ye perpetuators of Kuru's race, the Earth has
become divested of her wealth. Ye kings, Vyasa, therefore, informed us of
the wealth (that lies buried in the Earth) of Marutta. If you think that
wealth abundant or sufficient, how shall we bring it (to our capital)?
What, O Bhima, dost thou think as regards this? When the king, O
perpetuator of Kuru's race, said these words, Bhimasena, joining his
hands, said these words in reply,--'The words thou hast said, O thou of
mighty-arms, on the subject of bringing the wealth indicated by Vyasa,
are approved by me. If, O puissant one, we succeed in getting the wealth
kept there by the son of Avikshita, then this sacrifice, O king, purposed
by us will be easily accomplished. Even this is what I think. We shall,
therefore, bowing our heads unto the high-souled Girisa, and offering due
worship unto that deity, bring that wealth. Blessed be thou. Gratifying
that god of gods, as also his companions and followers, in words,
thought, and deed, we shall, without doubt, obtain that wealth. Those
Kinnaras of fierce mien who are protecting that treasure will certainly
yield to us if the great deity having the bull for his sign become
gratified with us!'--Hearing these words uttered by Bhima, O Bharata,
king Yudhishthira the son of Dharma became highly pleased. The others,
headed by Arjuna, at the same time, said, 'So be it.' The Pandavas then,
having resolved to bring that wealth, ordered their forces to march under
the constellation Dhruba and on the day called by the same name.[179]
Causing the Brahmanas to utter benedictions on them, and having duly
worshipped the great god Maheswara, the sons of Pandu get out (on their
enterprise). Gratifying that high-souled deity with Modakas and frumenty
and with cakes made of meat, the sons of Pandu set out with cheerful
hearts. While they thus set out, the citizen, and many foremost of
Brahmanas, with cheerful hearts, uttered auspicious blessings (on their
heads). The Pandavas, circumambulating many Brahmanas that daily
worshipped their fires, and bending their heads unto them, proceeded on
their journey. Taking the permission of king Dhritarashtra who was
afflicted with grief on account of the death of his sons, his queen
(Gandhari), and Pritha also of large eyes, and keeping the Kaurava prince
Yuyutsu, the son of Dhritarashtra, in the capital, they set out,
worshipped by the citizens and by many Brahmanas possessed of great
wisdom.'"



SECTION LXIV

"Vaisampayana said, 'They then set out, with cheerful hearts, and
accompanied by men and animals all of whom and which were equally
cheerful. They filled the whole Earth with the loud clatter of their
wheels. Their praises hymned by eulogists and Sutas and Magadhas and
bards, and supported by their own army, they looked like so many Adityas
adorned with their own rays. With the white umbrella held over his head,
king Yudhishthira shone with beauty like the lord of the stars on the
night when he is at full. That foremost of men, the eldest son of Pandu,
accepted, with due forms, the blessings and cheers of his gladdened
subjects as he proceeded on his way. As regards the soldiers that
followed the king, their confused murmurs seemed to fill the entire
welkin. That host crossed many lakes and rivers and forests and pleasure
gardens. They at last came upon the mountains. Arrived at that region
where that wealth was buried, O king, the royal Yudhishthira fixed his
camp with all his brothers and troops. The region selected for the
purpose, O chief of Bharata's race, was perfectly level and auspicious
There the king pitched his camp, placing in his van such Brahmanas as
were endued with penances and learning and self-restraint, as also his
priest Agnivesya, O thou of Kuru's race, who was well-conversant with the
Vedas and all their branches.[180] Then the royal sons of Pandu, and the
other kings (who accompanied that expedition), and the Brahmanas and
priests well-skilled in sacrificial rites, having duly performed same
propitiatory ceremonies, spread themselves all over that spot. Having
duly placed the king and his ministers in the middle, the Brahmanas
caused the camp to be pitched by laying out six roads and nine
divisions.[181] King Yudhishthira caused a separate encampment to be duly
made for the infuriate elephants that accompanied his force. When
everything was complete, he addressed the Brahmanas, saying, 'Ye foremost
of Brahmanas, let that be done which you think should be done in view of
the matter at hand. Indeed, let an auspicious day and constellation be
fixed for it. Let not a long time pass away over our heads as we wait in
suspense here. Ye foremost of learned Brahmanas, having formed this
resolution, let that be done which should be done after this.' Hearing
these words of the king, the Brahmanas with those amongst them that were
well-skilled in the performance of religious rites, became filled with
gladness and desirous of doing what was agreeable to king Yudhishthira
the just, said these words in reply, 'This very day is, an auspicious one
with an auspicious constellation. We shall, therefore, strive to
accomplish those high rites we propose. We shall today, O king, live upon
water alone. Do you all fast also today' Hearing those words of those
foremost Brahmanas, the royal sons of Pandu passed that night, abstaining
from all food, and lying confidently on beds of Kusa grass, like blazing
fires in a sacrifice. And the night wore away as they listened to the
discourses of the learned Brahmanas (on diverse subjects). When the
cloudless morning came, those foremost of Brahmanas addressed the royal
son of Dharma (saying as follows).'



SECTION LXV

"'The Brahmanas said, 'Let offerings be made unto the high-souled
Mahadeva of three eyes. Having duly dedicated those offerings, O king, we
shall then strive to gain our object.' Hearing these words of those
Brahmanas, Yudhishthira caused offerings to be duly made unto that deity
who loved to lie down on mountain-breasts. Gratifying the (sacrificial)
fire with (libations of) sanctified butter according to the ordinance,
the priest (Dhaumya) cooked Charu with the aid of Mantras and performed
the necessary rites. He took up many flowers and sanctified them with
Mantras, O king. With Modakas and frumenty and meat, he made offerings to
the deity. With diverse kinds of flowers and with fried paddy, of very
superior kind, Dhaumya, well-versed in the Vedas, performed the remaining
rites. He next presented offerings according to the ordinance unto those
ghostly beings who formed Mahadeva's train. And offerings were next made
to Kuvera, the chief of the Yakshas, and unto Manibhadra also. Unto the
other Yakshas also and unto them that were the foremost ones among the
ghostly companions of Mahadeva, the priest offered due worship, having
filled many jugs with food, with Krisaras and meat and Nivapas mixed with
sesame seeds. The king gave away unto the Brahmanas thousands of kine. He
then directed the presentation, according to due rites, of offerings unto
those night-wandering beings (who live with Mahadeva). Surcharged, as it
were, with the scent of Dhupas, and filled with the fragrance of flowers,
that region, sacred to the deity of deities, O king, became exceedingly
delightful. Having performed the worship of Rudra and of all the Ganas,
the king, placing Vyasa ahead, proceeded towards the place where the
treasure was buried. Once more worshipping the Lord of treasures, and
bowing unto him with reverence and saluting him properly, with diverse
kinds of flowers and cakes and Krisara, having worshipped those foremost
of gems, viz., Sankha and Nidhi, and those Yakshas who are the lords of
gems, and having worshipped many foremost of Brahmanas and caused them to
utter blessings, the king endued with great puissance, strengthened by
the energy and the auspicious benedictions of those Brahmanas, caused
that spot to be excavated. Then numerous vessels of diverse and
delightful forms, and Bhringaras and Katahas and Kalasas and
Bardhamanakas, and innumerable Bhajanas of beautiful forms, were dug out
by king Yudhishthira the just. The wealth thus dug out was placed in
large 'Karaputas' for protection.[182] A portion of the wealth was caused
to be borne upon the shoulders of men in stout balances of wood with
baskets slung like scales at both ends. Indeed, O king, there were other
methods of conveyance there for bearing away that wealth of the son of
Pandu.[183] There were sixty thousands of camels and a hundred and twenty
thousand horses, and of elephants, O monarch, there were one hundred
thousand. Of cars there were as many, and of carts, too as many, and of
she-elephants as many. Of mules and men the number was untold. That
wealth which Yudhishthira caused to be dugout was even so much. Sixteen
thousand coins were placed on the back of each camel; eight thousand on
each car; four and twenty thousand on each elephant; (while proportionate
loads were placed on horses and mules and on the backs, shoulder and
heads of men). Having loaded these vehicles with that wealth and once
more worshipping the great deity Siva, the son of Pandu set out for the
city called after the elephant, with the permission of the Island-born
Rishi, and placing his priest Dhaumya in the van. That foremost of men,
viz., the royal son of Pandu, made short marches everyday, measured by a
Goyuta (4 miles). That mighty host, O king, afflicted with the weight
they bore, returned, bearing that wealth, towards the capital, gladdening
the hearts of all those perpetuators of the Kuru race.'"



SECTION LXVI

"Vaisampayana said, 'Meanwhile, Vasudeva of great energy accompanied by
the Vrishnis, came to the city called after the elephant. While leaving
that city for returning to his own Dwaraka, he had been requested by the
son of Dharma to come back. Hence, knowing that the time fixed for the
horse-sacrifice had come, that foremost of men came back (to the Kuru
capital). Accompanied by the son of Rukmini, by Yuyudhana, by
Charudeshna, by Samva, by Gada, by Kritavarman, by the heroic Sarana, by
Nisatha, and by the Unmukha, Vasudeva came with Valadeva at the head of
the train, with Subhadra also accompanying him. Indeed, that hero came
for seeing Draupadi and Uttara and Pirtha and for comforting those
Kshatriya ladies of distinction who had been bereft of many of their
protectors. Beholding those heroes come, king Dhritarashtra, as also the
high-souled Vidura, received them with due honours. That foremost of men,
viz., Krishna of great energy, well adored by Vidura and Yuyutsu,
continued to reside in the Kuru capital. It was while the Vrishni heroes,
O Janamejaya, were residing in the Kuru city, O king, that thy sire, that
slayer of hostile heroes, was born. The royal Parikshit, O monarch,
afflicted by the Brahma weapon (of Aswatthaman), upon coming out of the
womb, lay still and motionless, for life he had not. By his birth he had
gladdened the citizens but soon plunged them into grief. The citizens,
learning of the birth of the prince, uttered a leonine shout. That noise
proceeded to the utmost verge of every point of the compass. Soon,
however, (when it was known that the prince was bereft of life), that
noise ceased. With great haste Krishna, his senses and mind considerably
affected, with Yuyudhana in his company, entered the inner apartments of
the palace. He beheld his own paternal aunt (Kunti) coming, loudly
weeping and calling upon him repeatedly. Behind her were Draupadi and the
famous Subhadra, and the wives of the relatives of the Pandavas, all
weeping piteously. Meeting Krishna, Kunti, that daughter of the Bhoja
race, said unto him, O foremost of monarchs, these words in a voice
chocked with tears, 'O Vasudeva, O mighty-armed hero, Devaki by having
borne thee, has come to be regarded as an excellent genetrix. Thou art
our refuge, and our glory. This race (of Pandu) depends upon thee for its
protector. O Yadava hero, O puissant one, this child of thy sister's son,
has come out of the womb, slain by Aswatthaman. O Kesava, do thou revive
him. O delighter of the Yadavas, even this was vowed by thee, O puissant
one, when Aswatthaman had inspired the blade of grass into a
Brahma-weapon of mighty energy. Indeed, O Kesava, thy words were even
these, I shall revive that child if he comes out of the womb dead.--That
child, O son, has been born dead. Behold him, O foremost of men. It
behoveth thee, O Madhava, to rescue Uttara and Subhadra and Draupadi and
myself, and Dharma's son (Yudhishthira), and Bhima and Phalguna, and
Nakula, and the irresistible Sahadeva. In this child are bound the
life-breaths of the Pandavas and myself. O thou of the Dasarha race, on
him depends the obsequial cake of Pandu, as also of my father-in-law, and
of Abhimanyu too, blessed be thou, that darling nephew of thine who was
so very like unto thee. Do thou accomplish today what will be beneficial
to all these. I urge thee earnestly, O Janarddana. Uttara, O slayer of
foes, always repeats the words said unto her by Abhimanyu. Without doubt,
O Krishna, those words were highly agreeable to her. O thou of the
Dasarha race, Arjuna's son said unto this daughter of Virata,--Thy son, O
blessed girl, will go to my maternal uncles. Taking up his residence with
the Vrishnis and Andhakas, he will obtain from them the science of arms,
indeed, diverse wonderful weapons and the whole of the science of
politics and morality. Even these were the words, O son, that that slayer
of hostile heroes, viz., the son of Subhadra, that irresistible hero,
said unto Uttara. from his affection for her. O slayer of Madhu, bowing
our heads unto thee, we pray thee for making those words of Abhimanyu
true. In view also of the time that has come, do thou accomplish what is
highly beneficial. Having said these words unto that hero of the
Vrishni's race, Pritha of large eyes, raised her arms upwards and with
the other ladies in her company, fell down on the Earth. All of them,
with eyes rendered muddy by tears, repeatedly exclaimed, saying, 'Alas,
the son of Vasudeva's nephew has been born dead.' After Kunti had said
so, Janarddana took hold of her, O Bharata, and gently raising her from
the Earth, comforted her as follows.'"



SECTION LXVII

"Vaisampayana said, 'After Kunti had sat up, Subhadra, beholding her
brother, began to weep aloud, and afflicted with excessive grief,
said,--'O thou of eyes like lotus petals, behold the grandson of Arjuna
of great intelligence. Alas, the Kuru race having been thinned, a child
has been born that is feeble and dead. The blade of grass (inspired into
a weapon of great efficacy), uplifted by Drona's son for compassing the
destruction of Bhimasena, fell upon Uttara and Vijaya and myself.[184]
Alas, that blade, O Kesava, is still existing unextracted in me, after
having pierced my heart, since I do not, O irresistible hero, behold this
child with (his sire who was) my son. What will the righteous-souled king
Yudhishthira the just say? What will Bhimasena and Arjuna and the two
sons of Madravati also say? Hearing that Abhimanyu's son was born and
dead, the Pandavas, O thou of Vrishni's race, will regard themselves as
cheated by Aswatthaman. Abhimanyu, O Krishna, was the favourite of all
the Pandava brothers, without doubt. Hearing this intelligence, what will
those heroes, vanquished by the weapon of Drona's son say? What grief, O
Janarddana, can be greater than this viz., that Abhimanyu's son should be
born dead! Bowing unto thee with my head, O Krishna, I seek to gratify
thee today. Behold, O foremost of men, these two standing here, viz.,
Pritha and Draupadi. When, O Madhava, the son of Drona sought to destroy
the embryos even in the wombs of the ladies of the Pandavas, at that
time, O grinder of foes, thou saidst in wrath unto Drona's son (ever
these words), 'O wretch of a Brahmana, O vilest of men, I shall
disappoint thy wish. I shall revive the son of Kiritin's son.' Hearing
these words of thine and well knowing thy puissance, I seek to gratify
thee, O irresistible hero. Let the son of Abhimanyu be revived. It having
pledged thyself previously thou dost not accomplish thy auspicious vow,
do thou then know for certain, O chief of the Vrishni race, that I shall
cast off my life. If, O hero, this son of Abhimanyu doth not revive when
thou, O irresistible one, art alive and near, of what other use wilt thou
be to me? Do thou, therefore, O irresistible one, revive this son of
Abhimanyu,--this child possessed of eyes similar to his,--'even as a
rain-charged cloud revives the lifeless crops (on a field). Thou, O
Kesava, art righteous-souled, truthful, and of prowess incapable of being
baffled. It behoveth thee, O chastiser of foes, to make thy words
truthful. If only thou wishest it, thou canst revive the three worlds (of
being) if dead. What need I say, therefore, of this darling child, born
but dead, of thy sister's son? I know thy puissance, O Krishna.
Therefore, do I solicit thee. Do thou show this great favour to the sons
of Pandu. It behoveth thee, O mighty-armed one, to show compassion to
this Uttara or to me, thinking that I am thy sister or even a mother that
hath lost her son, and one that hath thrown herself upon thy protection.'"



SECTION LXVIII

"Vaisampayana said, 'Thus addressed, O king, (by his sister and others),
the slayer of Kesin, exceedingly afflicted by grief, answered,--'So be
it!'--These words were uttered with sufficient loudness and they
gladdened all the inmates of the inner apartments of the palace. The
puissant Krishna, that foremost of men, by uttering these words,
gladdened all the people assembled there, like one pouring cold water on
a person afflicted with sweat. He then quickly entered the lying-in room
in which thy sire was born. It was duly sanctified, O chief of men, with
many garlands of white flowers, with many well-filled water pots arranged
on every side; with charcoal, soaked in ghee, of Tinduka wood, and
mustard seeds, O thou of mighty arms; with shining weapons properly
arrayed, and several fires on every side. And it was peopled by many
agreeable and aged dames summoned for waiting (upon thy grandmother). It
was also surrounded by many well-skilled and clever physicians, O thou of
great intelligence. Endued with great energy, he also saw there all
articles that are destructive of Rakshasas, duly placed by persons
conversant with the subject. Beholding the lying-in room in which thy
sire was born thus equipt, Hrishikesa became very glad and
said,--'Excellent, Excellent!' When he of Vrishni's race said so and
presented such a cheerful countenance, Draupadi, repairing thither with
great speed, addressed the daughter of Virata, saying,--'O blessed lady,
here comes to thee thy father-in-law, the slayer of Madhu, that ancient
Rishi of inconceivable soul, that unvanquished one.'--Virata's daughter,
checking her tears, said these words in a voice suffocated with grief.
Covering herself properly, the princess waited for Krishna like the
deities reverentially waiting for him. The helpless lady, with heart
agitated by grief, beholding Govinda coming, indulged in these
lamentations; O lotus-eyed one, behold us two deprived of our child. O
Janarddana, both Abhimanyu and myself have been equally slain. O thou of
Vrishni's race, O slayer of Madhu, I seek to gratify thee by bending my
head, O hero, unto thee. Do thou revive this child of mine that has been
consumed by the weapon of Drona's son. If king Yudhishthira the just, or
Bhimasena, or thyself, O lotus-eyed one, had, on that occasion, said,
'Let the blade of grass (inspired by Aswatthaman into a Brahma-weapon)
destroy the unconscious mother'--O puissant one, then I would have been
destroyed and this (sad occurrence) would not have happened. Alas, what
benefit has been reaped by Drona's son by accomplishing this cruel deed,
viz., the destruction of the child in the womb by his Brahma-weapon. The
self-same mother now seeks to gratify thee, O slayer of foes, by bending
her head. Surely, O Govinda, I shall cast off my life-breaths if this
child does not revive. In him, O righteous one, were placed many
expectations by me. Alas, when these have been frustrated by Drona's son,
what need have I, O Kesava, to bear, the burden of life? The hope, O
Krishna, was cherished by me that with my child on my lap, O Janarddana,
I would salute thee with reverence. Alas, O Kesava, that hope has been
destroyed. O foremost of all beings, at the death of this heir of
Abhimanyu of restless eyes, all the hopes in my breast have been
destroyed. Abhimanyu of restless eyes, O slayer of Madhu, was exceedingly
dear to thee. Behold this child of his slain by the Brahma-weapon. This
child is very ungrateful and very heartless, like his sire, for, behold,
disregarding the prosperity and affluence of the Pandavas, he has gone to
Yama's abode. I had, before this, vowed, O Kesava, that if Abhimanyu fell
on the field of battle, O hero, I would follow him without any loss of
time. I did not, however, keep my vow, cruel that I am and fond of life.
If I repair to him now, what, indeed, will Phalguna's son say?'"



SECTION LXIX

"Vaisampayana said, 'The helpless Uttara, desirous of getting back her
child, having indulged in these piteous lamentations, fell down in
affliction on the earth like a demented creature. Beholding the princess
fallen on the earth deprived of her son and with her body uncovered,
Kunti as also all the (other) Bharata ladies deeply afflicted, began to
weep aloud. Resounding with the voice of lamentation, the palace of the
Pandavas, O king, was soon converted into a mansion of sorrow where
nobody could remain. Exceedingly afflicted by grief on account of her
son, Virata's daughter, O king, seemed to be struck down for some time by
sorrow and cheerlessness. Regaining consciousness, O chief of Bharata's
race, Uttara took up her child on her lap and said these words: Thou art
the child of one who was conversant with every duty. Art thou not
conscious then of the sin thou committest, since thou dost not salute
this foremost one of the Vrishni's race? O son, repairing to thy sire
tell him these words of mine, viz.,--it is difficult for living creatures
to die before their time comes, since though reft of thee, my husband,
and now deprived of my child also, I am yet alive when I should die,
unendued as I am with everything auspicious and everything possessed of
value.--O mighty-armed one, with the permission of king Yudhishthira the
just I shall swallow some virulent poison or cast myself on the blazing
fire. O sire, difficult of destruction is my heart since, though I am
deprived of husband and child, that heart of mine does not yet break into
a thousand pieces. Rise, O son and behold this thy afflicted
great-grandmother. She is deeply afflicted with grief, bathed in tears,
exceedingly cheerless, and plunged in an ocean of sorrow. Behold the
reverend princess of Panchala, and the helpless princess of the Satwata
race. Behold myself, exceedingly afflicted with grief, and resembling a
deer pierced by a hunter. Rise, O child, and behold the face of this lord
of the worlds, that is endued with great wisdom, and possessed of eyes
like lotus-petals and resembling thy sire of restless glance. Beholding
Uttara, who indulged in these lamentations, fallen on the earth, all
those ladies, raising her, caused her to sit up. Having sat up, the
daughter of the king of the Matsyas, summoning her patience, joined her
hands in reverence and touched the earth with her head for saluting
Kesava of eyes like the petals of the lotus. That foremost of beings,
hearing those heart-rending lamentations of hers, touched water and
withdrew the (force of the) Brahma-weapon.[185] That hero of unfading
glory, belonging to the race of the Dasarhas, promised to give the child
his life. Then he of pure soul, said these words in the hearing of the
whole universe,--'O Uttara, I never utter an untruth. My words will prove
true. I shall revive this child in the presence of all creatures. Never
before have I uttered an untruth even in jest. Never have I turned back
from battle. (By the merit of those acts) let this child revive! As
righteousness is dear to me, as Brahmanas are specially dear to me, (by
the merit of that disposition of mine) let Abhimanyu's son, who is born
dead, revive! Never hath a misunderstanding arisen between me and my
friend Vijaya. Let this dead child revive by that truth! As truth and
righteousness are always established in me, let this dead child of
Abhimanyu revive (by the merit of these)! As Kansa and Kesi have been
righteously slain by me, let this child revive today by that truth!'
After these words were uttered by Vasudeva, that child, O foremost one of
Bharata's race, became animate and began gradually to move, O monarch.'



SECTION LXX

"Vaisampayana said, 'When the Brahma-weapon was withdrawn by Krishna, at
that time, the laying-in room was illumined by thy father with his
energy. All the Rakshasas (that had come there) were forced to leave the
room and many of them met with destruction. In the welkin a voice was
heard, saying, 'Excellent, O Kesava, Excellent!'--The blazing
Brahma-weapon then returned to the Grandsire (of all the worlds). Thy
sire got back his life-breaths, O king. The child began to move according
to his energy and might. The Bharata ladies became filled with joy. At
the command of Govinda, the Brahmanas were made to utter benedictions.
All the ladies, filled with joy, praised Janarddana. Indeed, the wives of
those Bharata lions, viz., Kunti and Drupada's daughter and Subhadra, and
Uttara, and the wives of other lions among men, like (ship-wrecked)
persons who have reached the shore after having obtained a boat, became
exceedingly glad. Then wrestlers and actors and astrologers and those who
enquire after the slumbers (of princes), and bands of bards and eulogists
all uttered the praises of Janarddana, while uttering benedictions
fraught with the praises of the Kuru race, O chief of the Bharatas.
Uttara, rising up at the proper time, with a delighted heart and bearing
her child in her arms, reverentially saluted the delighter of the Yadus.
Rejoicing greatly, Krishna made gifts unto the child of many valuable
gems. The other chiefs of the Vrishni race, did the same. Then the
puissant Janarddana, firmly adhering to truth, bestowed a name on the
infant who was thy sire, O monarch.--'Since this child of Abhimanyu has
been born at a time when this race has become nearly extinct, let his
name be Parikshit!' Even this is what he said. Then thy father, O king,
began to grow, and gladden all the people, O Bharata. When thy father was
a month old, O hero, the Pandavas came back to their capital, bringing
with them a profusion of wealth. Hearing that the Pandavas were near,
those foremost ones of the Vrishni race went out. The citizens decked the
city called after the elephant with garlands of flowers in profusions,
with beautiful pennons and standards of diverse kinds. The citizens also,
O king, adorned their respective mansions. Desirous of doing what was
beneficial to the sons of Pandu, Vidura ordered diverse kinds of worship
to be offered to the deities established in their respective temples. The
principal streets of the city were adorned with flowers. Indeed, the city
was filled with the hum of thousands of voices which resembled the
softened roar of distant ocean waves. With dancers all engaged in their
vocation, and with the voice of singers, the (Kuru) city then resembled
the mansion of Vaisravana himself.[186] Bards and eulogists, O king,
accompanied by beautiful women were seen to adorn diverse retired spots
in the city. The pennons were caused by the wind to float gaily on every
part of the city, as if bent upon showing the Kurus the southern and the
northern points of the compass. All the officers also of the government
loudly proclaimed that that was to be a day of rejoicing for the entire
kingdom as an indication of the success of the enterprise for bringing a
profusion of gems and other valuables.'"[187]



SECTION LXXI

Vaisampayana, said, 'Hearing that the Pandavas were near, that crusher of
foes, viz., Vasudeva, accompanied by his ministers, went out for seeing
them.

The Pandavas then, uniting with the Vrishnis according to the usual
formalities, together entered, O king, the city named after the elephant.
With the hum of voices and the clatter of cars of that mighty host, the
Earth and the welkin, and the firmament itself, became as it were
entirely filled. The Pandavas, with rejoicing hearts, accompanied by
their officers and friends entered the capital, placing that treasure in
their van. Repairing, agreeably to custom, to king Dhritarashtra first,
they worshipped his feet, announcing their respective names. Those
foremost ones of Bharata's race, O chief of kings, then paid their
respectful salutations to Gandhari, the daughter of Suvala and to Kunti,
They next worshipped (their uncle) Vidura and met Yuyutsu, the son of
Dhritarashtra by his Vaisya wife. Those heroes were then worshipped by
others and they blazed forth in beauty, O king. After this, O Bharata,
those heroes heard the tidings of that highly wonderful and marvellous
and glad-some birth of thy father. Hearing of that feat of Vasudeva of
great intelligence, they all worshipped Krishna, the delighter of Devaki,
who was every way worthy of worship. Then, after a few days, Vyasa, the
son of Satyavati, endued with great energy, came to the city named after
the elephant. The perpetuators of Kuru's race worshipped the great Rishi
according to the usual custom. Indeed, those heroes, with those foremost
princes of the Vrishni and the Andhaka races, paid the sage their
adorations. After having conversed on various subjects, Dharma's son
Yudhishthira addressed Vyasa and said, 'This treasure, O holy one, which
has been brought through thy grace I wish to devote to that great
sacrifice known by the name of the horse-sacrifice. O best of ascetics, I
desire to have thy permission. We are all, O Rishi, at thy disposal, and
at that of the high-souled Krishna.'

"Vyasa said, 'I give thee permission, O king. Do what should be done
after this. Do thou worship the deities duly by performing the
horse-sacrifice with profuse gifts. The horse-sacrifice, O king, is a
cleanser of all sins. Without doubt, having worshipped the deities by
that sacrifice thou wilt surely be cleansed of all sins.'

"Vaisampayana continued, 'Thus addressed, the Kuru king Yudhisthira of
righteous soul then set his heart, O monarch, on making the necessary
preparations for the horse-sacrifice. Having represented all this unto
the Island-born Krishna, the king endued with great eloquence approached
Vasudeva and said,--'O foremost of all beings, the goddess Devaki has,
through thee, come to be regarded as the most fortunate of mothers! O
thou of unfading glory, do thou accomplish that which I shall now tell
thee, O mighty-armed one. O delighter of the Kurus, the diverse
enjoyments we enjoy have all been acquired through thy puissance. The
whole Earth has been subjugated by thee with the aid of thy prowess and
intelligence. Do thou, therefore, cause thyself to undergo the rites of
initiation. Thou art our highest preceptor and master. If thou performest
the sacrifice, O thou of the Dasarha race, I shall be cleansed from every
sin. Thou art Sacrifice. Thou art the Indestructible. Thou art this All.
Thou art Righteousness. Thou art Prajapati. Thou art the goal of all
creatures. Even this is my certain conclusion.'

"Vasudeva said, 'O mighty-armed one, it becomes thee to say so, O
chastiser of foes. Thou art the goal of all creatures. Even this is my
certain conclusion. Amongst the heroes of the Kuru race, in consequence
of thy righteousness, thou shinest today in great glory. They have all
been cast into the shade, O king, by thee. Thou art our king, and thou
art our senior. With my approval freely granted, do thou adore the
deities in the sacrifice suggested. Do thou, O Bharata, appoint us to
whatever tasks thou likest. Truly, do I pledge myself that I shall
accomplish all, O sinless one, that thou mayst bid me accomplish.
Bhimasena and Arjuna and the two sons of Madravati will be sacrificing
when thou, O king, sacrificest.'"[188]



SECTION LXXII

"Vaisampayana said, 'Thus addressed by Krishna, Yudhishthira, the son of
Dharma, endued with great intelligence, saluted Vyasa and said these
words: 'Do thou cause me to be initiated when the proper hour, as thou
truly knowest, comes for that rite. This my sacrifice is entirely
dependent on thee.'

"Vyasa said, 'Myself, O son of Kunti, and Paila and Yajnavalkya, shall
without doubt, achieve every rite at the proper time. The rite of
initiating thee will be performed on the day of full moon belonging to
the month of Chaitra. Let all the necessaries of the sacrifice, O
foremost of men, be got ready. Let Sutas well-versed in the science of
horses, and let Brahmanas also possessed of the same lore, select, after
examination, a worthy horse in order that thy sacrifice maybe completed.
Loosening the animal according to the injunctions of the scriptures, let
him wander over the whole Earth with her belt of seas, displaying thy
blazing glory, O king!'

"Vaisampayana continued, 'Thus addressed (by the Rishi), Yudhishthira,
the son of Pandu, that lord of Earth, answered,--'So be it!'--and then, O
monarch, he accomplished all that that utterer of Brahma had directed.
All the articles necessary for the sacrifice, O king, were duly procured.
The royal son of Dharma, possessed of immeasurable soul, having procured
all the necessaries, informed the Island-born Krishna of it. Then Vyasa
of great energy said unto the royal son of Dharma,--'As regards
ourselves, we are all prepared to initiate thee in view of the sacrifice.
Let the Sphya and the Kurcha and all the other articles that, O thou of
Kuru's race, may be needed for thy sacrifice, be made of gold.[189] Let
the horse also be loosened today, for roaming on the Earth, agreeably to
the ordinances of the scriptures. Let the animal, duly protected, wander
over the Earth.'

"Yudhishthira said, 'Let arrangements be made by thee, O regenerate one,
about loosening this horse for enabling it to wander over the Earth at
its will. It behoveth thee, O ascetic, to say who will protect this steed
while roaming over the Earth freely according to its will.'

"Vaisampayana continued, 'Thus addressed (by king Yudhishthira), O
monarch, the Island-born Krishna said,--'He who is born after Bhimasena,
who is the foremost of all bowmen, who is called Jishnu, who is endued
with great patience and capable of overcoming all resistance,--he will
protect the horse. That destroyer of the Nivatakavachas is competent to
conquer the whole Earth. In him are all celestial weapons. His body is
like that of a celestial in its powers of endurance. His bow and quivers
are celestial. Even he will follow this horse.--He is well versed in both
Religion and wealth. He is a master of all the sciences. O foremost of
kings, he will agreeably to the scriptures, cause the steed to roam and
graze at its will. This mighty-armed prince, of dark complexion, is
endued with eyes resembling the petals of the lotus. That hero, the
father of Abhimanyu, will protect the steed. Bhimasena also is endued
with great energy. The son of Kunti is possessed of immeasurable might.
He is competent to protect the kingdom, aided by Nakula, O monarch.
Possessed of great intelligence and fame, Sahadeva will, O thou of Kuru's
race, duly attend to all the relatives that have been invited to thy
capital.' Thus addressed by the Rishi, that perpetuator of Kuru's race,
viz., Yudhishthira, accomplished every injunction duly and appointed
Phalguna to attend to the horse.'

"Yudhishthira said, 'Come, O Arjuna, let the horse, O hero, be protected
by thee. Thou alone art competent to protect it, and none else. Those
kings, O mighty-armed hero, who will come forward to encounter thee, try,
O sinless one, to avoid battles with them to the best of thy power. Thou
shouldst also invite them all to this sacrifice of mine. Indeed, O
mighty-armed one go forth but try to establish friendly relations with
them.'

"Vaisampayana continued, 'The righteous-souled king Yudhishthira, having
said so unto his brother Savyasachin, commanded Bhima and Nakula to
protect the city. With the permission of king Dhritarashtra, Yudhishthira
then set Sahadeva, that foremost of warriors, to wait upon all the
invited guests.'"



SECTION LXXIII

"Vaisampayana said, 'When the hour for initiation came, all those great
Ritwijas duly initiated the king in view of the horse-sacrifice. Having
finished the rites of binding the sacrificial animals, the son of Pandu,
viz., king Yudhishthira the just endued with great energy, the initiation
being over, shone with great splendour along with those Ritwijas. The
horse that was brought for the horse-sacrifice was let loose, agreeably
to the injunctions of the scriptures, that utterer of Brahma, viz., Vyasa
himself of immeasurable energy. The king Yudhishthira the just, O
monarch, after his initiation, adorned with a garland of gold around his
neck, shone in beauty like a blazing fire. Having a black deer skin for
his upper garment, bearing a staff in hand, and wearing a cloth of red
silk, the son of Dharma, possessed of great splendour, shone like a
second Prajapati seated on the sacrificial altar. All his Ritwijas also,
O king, were clad in similar robes. Arjuna also shone like a blazing
fire. Dhananjaya, unto whose car were yoked white steeds, then duly
prepared, O king, to follow that horse of the complexion of a black deer,
at the command of Yudhishthira. Repeatedly drawing his bow, named
Gandiva, O king, and casing his hand in a fence made of iguana skin,
Arjuna, O monarch, prepared to follow that horse, O ruler of men, with a
cheerful heart. All Hastinapore, O king, with very children, came out at
that spot from desire of beholding Dhananjaya, that foremost of the Kurus
on the eve of his journey. So thick was the crowd of spectators that came
to behold the horse and the prince who was to follow it, that in
consequence of the pressure of bodies, it seemed a fire was created. Loud
was the noise that arose from that crowd of men who assembled together
for beholding Dhananjaya the son of Kunti, and it seemed to fill all the
points of the compass and the entire welkin. And they said,--'There goes
the son of Kunti, and there that horse of blazing beauty. Indeed, the
mighty-armed hero follows the horse, having armed himself with his
excellent bow.'--Even these were the words which Jishnu of noble
intelligence heard. The citizens also blessed him, saying,--'Let
blessings he thine! Go thou safely and come back, O Bharata.' Others, O
chief of men uttered these words--'So great is the press that we do not
see Arjuna. His bow, however, is visible to us. Even that is celebrated
bow Gandiva of terrible twang. Blessed be thou. Let all dangers fly from
thy path. Let fear nowhere inspire thee. When he returns we shall behold
him, for it is certain that he will come back.' The high-souled Arjuna
repeatedly heard these and similar other sweet words of men and women, O
chief of the Bharatas. A disciple of Yajnavalkya, who was well-versed in
all sacrificial rites and who was a complete master of the Vedas,
proceeded with Partha for performing auspicious rites in favour of the
hero. Many Brahmanas also, O king, all well-conversant with the Vedas,
and many Kshatriyas too, followed the high-souled hero, at the command, O
monarch, of Yudhishthira the just. The horse then roamed, O foremost of
men, wherever he liked over the Earth already conquered by Pandavas with
the energy of their weapons. In course of the horse's wanderings, O king,
many great and wonderful battles were fought between Arjuna and many
kings. These I shall describe to thee. The horse, O king, roamed over the
whole Earth. Know, O monarch, that from the north it turned towards the
East. Grinding the kingdoms of many monarchs that excellent horse
wandered. And it was followed slowly by the great car-warrior Arjuna of
white steeds. Countless, O monarch, was the fete of Kshatriyas,--of kings
in myriads--who fought with Arjuna on that occasion, for having lost
their kinsmen on the geld of Kurukshetra. Innumerable Kiratas also, O
king, and Yavanas, all excellent bowmen, and diverse tribes of Mlechechas
too, who had been discomfited before (by the Pandavas on the field of
Kurukshetra), and many Aryan kings, possessed of soldiers and animals
endued with great alacrity, and all irresistible in fight encountered the
son of Pandu in battle. Thus occurred innumerable battles in diverse
countries, O monarch, between Arjuna and the rulers of diverse realms who
came to encounter him. I shall, O sinless king, narrate to thee those
battles only which raged with great fury and which were the principal
ones among all he fought.'"



SECTION LXXIV

"Vaisampayana said. 'A battle took place between the diadem-decked
(Arjuna) and the sons and grandsons of the Trigartas whose hostility the
Pandavas has incurred before and all of whom were well-known as mighty
car-warriors. Having learnt that that foremost of steeds, which was
intended for the sacrifice, had come to their realm, these heroes, casing
themselves in mail, surrounded Arjuna. Mounted on their cars, drawn by
excellent and well-decked horses, and with quivers on their backs, they
surrounded that horse, O king, and endeavoured to capture it. The
diadem-decked Arjuna, reflecting on that endeavour of theirs, forbade
those heroes, with conciliatory speeches, O chastiser of foes.
Disregarding Arjuna's message, they assailed him with their shafts. The
diadem-decked Arjuna resisted those warriors who were under the sway of
darkness and passion. Jishnu, addressed them smilingly and said, 'Desist,
ye unrighteous ones. Life is a benefit (that should not be thrown away).'
At the time of his setting out, he had been earnestly ordered by king
Yudhishthira the just, not to slay those Kshatriyas whose kinsmen had
been slain before on the field of Kurukshetra. Recollecting these
commands of king Yudhishthira the just who was endued with great
intelligence, Arjuna asked the Trigartas to forbear. But they disregarded
Arjuna's injunction. Then Arjuna vanquished Suryavarman, the king of the
Trigartas, in battle, by shooting countless shafts at him and laughed in
scorn. The Trigarta warriors, however, filling the ten points with the
clatter of their cars and car-wheels, rushed towards Dhananjaya. Then
Suryavarman, displaying his great lightness of hand, pierced Dhananjaya
with hundreds of straight arrows, O monarch. The other great bowmen who
followed the king and who were all desirous of compassing the destruction
of Dhananjaya, shot showers of arrows on him. With countless shafts shot
from his own bow-siring, the son of Pandu, O king, cut off those clouds
of arrows; upon which they fell down. Endued with great energy,
Ketuvarman, the younger brother of Suryavarman, and possessed of youthful
vigour, fought, for the sake of his brother, against Pandu's son
possessed of great fame. Beholding Ketuvarman approaching towards him for
battle, Vibhatsu, that slayer of hostile heroes, slew him with many
sharp-pointed arrows. Upon Ketuvarman's fall, the mighty car-warrior
Dhritavarman, rushing on his car towards Arjuna, showered a perfect
downpour of arrows on him. Beholding that lightness of hand displayed by
the youth Dhritavarman, Gudakesa of mighty energy and great prowess
became highly gratified with him. The son of Indra could not see when the
young warrior took out his arrows and when he placed them on his
bow-string aiming at him. He only saw showers of arrows in the air. For a
brief space of time, Arjuna gladdened his enemy and mentally admired his
heroism and skill. The Kuru hero, smiling the while, fought with that
youth who resembled an angry snake. The mighty armed Dhananjaya, glad as
he was in beholding the valour of Dhritavarman, did not take his life.
While, however, Partha of immeasurable energy fought mildly with him
without wishing to take his life, Dhritavarman shot a blazing arrow at
him. Deeply pierced in the hand by that arrow, Vijaya became stupefied
and his bow Gandiva fell down on the Earth from his relaxed grasp. The
form of that bow, O king, when it fell from the grasp of Arjuna,
resembled, O Bharata, that of the bow of Indra (that is seen in the
welkin after a shower). When that great and celestial bow fell down, O
monarch, Dhritavarman laughed loudly in battle. At this, Jishnu, excited
with rage, wiped the blood from his hand and once more taking up his bow,
showered a perfect downpour of arrows. Then a loud and confused noise
arose, filling the welkin and touching the very heavens as it were, from
diverse creatures who applauded that feat of Dhananjaya. Beholding Jishnu
inflamed with rage and looking like Yama himself as he appears at the end
of the Yuga, the Trigarta warriors hastily surrounded him, rushing from
their posts and desirous of rescuing Dhritavarman. Seeing himself
surrounded by his foes, Arjuna became more angry than before. He then
quickly despatched eight and ten of their foremost warriors with many
shafts of hard iron that resembled the arrows of the great Indra himself.
The Trigarta warriors then began to fly. Seeing them retreat, Dhananjaya,
with great speed, shot many shafts at them that resembled wrathful snakes
of virulent poison, and laughed aloud. The mighty car-warriors of the
Trigartas, with dispirited hearts, fled in all directions, exceedingly
afflicted by Dhananjaya with his arrows. They then addressed that tiger
among men, that slayer of the Samsaptaka host (on the field of
Kurukshetra), saying, 'We are your slaves. We yield to thee.[190] Do thou
command us, O Partha. Lo, we wait here as the most docile of thy
servants. O delighter of the Kurus, we shall execute all thy commands.'
Hearing these words expressive of their submission, Dhananjaya, said unto
them, 'Do ye, O kings, save your lives, and accept my dominion.'"



SECTION LXXV

"Vaisampayana said, 'That foremost of steeds then proceeded to the realm
of Pragjyotisha and began to wander there. At this, Bhagadatta's son, who
was exceedingly valorous in battle, came out (for encountering Arjuna).
King Vajradatta, O chief of the Bharatas, finding the (sacrificial) steed
arrived within his realm, fought (for detaining it). The royal son of
Bhagadatta, issuing out of his city, afflicted the steed that was coming
(and seizing it), marched back towards his own place. Marking this, the
mighty-armed chief of the Kuru race, speedily stretched his Gandiva, and
suddenly rushed towards his foe. Stupefied by the shafts sped from
Gandiva, the heroic son of Bhagadatta, letting off loose the steed, fled
from Partha.[191] Once more entering his capital, that foremost of kings,
irresistible in battle, cased himself in mail, and mounting on his prince
of elephants, came out. That mighty car-warrior had a white umbrella held
over his head, and was fanned with a milk-white yak-tail. Impelled by
childishness and folly, he challenged Partha, the mighty car-warrior of
the Pandavas, famed for terrible deeds in battle, to an encounter with
him. The enraged prince then urged towards Arjuna that elephant of his,
which resembled a veritable mountain, and from whose temples and mouth
issued streams of juice indicative of excitement. Indeed, that elephant
showered its secretions like a mighty mass of clouds pouring rain.
Capable of resisting hostile feats of its own species, it had been
equipped agreeably to the ordinances of the treatises (on war-elephants).
Irresistible in battle, it had become so infuriate as to be beyond
control. Urged on by the prince with the iron-hook, that mighty elephant
then seemed (as it advanced) as if it would cut through the welkin (like
a flying hill). Beholding it advance towards him, O king, Dhananjaya,
filled with rage and standing on the earth, O Bharata, encountered the
prince on its back. Filled with wrath, Vajradatta quickly sped at Arjuna
a number of broad-headed shafts endued with the energy of fire and
resembling (as they coursed through the air) a cloud of speedily-moving
locusts. Arjuna, however, with shafts sped from Gandiva, cut off those
arrows, some into two and some into three pieces. He cut them off in the
welkin itself with those shafts of his coursing through the welkin. The
son of Bhagadatta, beholding his broad-headed shafts thus cut off,
quickly sped at Arjuna a number of other arrows in a continuous line.
Filled with rage at this, Arjuna, more quickly than before, shot at
Bhagadatta's son a number of straightly coursing arrows equipt with
golden wings. Vajradatta of mighty energy, struck with great force and
pierced with these arrows in that fierce encounter, fell down on the
Earth. Consciousness, however, did not desert him. Mounting on his prince
of elephants again in the midst of that battle the son of Bhagadatta,
desirous of victory, very coolly sped a number of shafts at Arjuna.
Filled with wrath, Jishnu then sped at the prince a number of arrows that
looked like blazing flames of fire and that seemed to be so many snakes
of virulent poison. Pierced therewith, the mighty elephant, emitting a
large quantity of blood, looked like a mountain of many springs
discharging rills of water coloured with red chalk.'"



SECTION LXXVI

"Vaisampayana said, 'Thus waged that battle, O chief of the Bharatas, for
three days between Arjuna and that prince like the encounter between him
of a hundred sacrifices and Vritra. On the fourth day, Vajradatta of
great might laughed loudly and, addressing Arjuna, said these words:
'Wait, wait, O Arjuna. Thou shalt not escape me with life. Slaying thee I
shall duly discharge the water-rite of my sire. My aged sire, Bhagadatta,
who was the friend of thy sire, was slain by thee in consequence of his
weight of years. Do thou, however, fight me that am but a boy!'[192]
Having said these words, O thou of Kuru's race, king Vajradatta, filled
with rage, urged his elephant towards the son of Pandu. Urged on by
Vajradatta of great intelligence, that prince of elephants, as if
desirous of cutting through the welkin, rushed towards Dhananjaya. That
prince of elephants drenched Arjuna with a shower of juice emitted from
the end of his trunk, like a mass of blue clouds drenching a hill with
its downpour. Indeed, urged on by the king, elephant, repeatedly roaring
like a cloud, rushed towards Phalguna, with that deep noise emitted from
its mouth. Verily, urged on by Vajradatta, that prince of elephants
quickly moved towards the mighty car-warrior of the Kurus, with the tread
of one that seemed to dance in excitement. Beholding that beast of
Vajradatta advance towards him, that slayer of foes, viz., the mighty
Dhananjaya, relying on Gandiva, stood his ground without shaking with
fear. Recollecting what an obstacle Vajradatta was proving to the
accomplishment of his task, and remembering the old enmity of the house
(of Pragjyotisha towards the Pandavas), the son of Pandu became
exceedingly inflamed with wrath against the king. Filled with rage,
Dhananjaya impeded the course of that beast with a shower of arrows like
the shore resisting the surging sea. That prince of elephants possessed
of beauty (of form), thus impeded by Arjuna, stopped in its course, with
body pierced with many an arrow, like a porcupine with its quills erect.
Seeing his elephant impeded in its course, the royal son of Bhagadatta,
deprived of sense by rage, shot many whetted arrows at Arjuna. The
mighty-armed Arjuna baffled all those arrows with many foe-slaying shafts
of his. The feat seemed to be exceedingly wonderful. Once more the king
of the Pragjyotishas, inflamed with ire, forcibly urged his elephant,
which resembled a mountain, at Arjuna. Beholding the beast once more
advancing towards him, Arjuna shot with great strength a shaft at it that
resembled a veritable flame of fire. Struck deeply in the very vitals, O
king, by the son of Pandu, the beast suddenly fell down on the Earth like
a mountain summit loosened by a thunder-bolt. Struck with Dhartanjaya's
shaft, the elephant, as it lay on the Earth, looked like a huge mountain
cliff lying on the ground, loosened by the bolt of Indra. When the
elephant of Vajradatta was prostrated on the ground, the son of Pandu,
addressing the king who had fallen down with his beast, said,--'Do not
fear. Indeed, Yudhishthira of mighty energy said unto me while
commissioning me for this task even these words,--'Thou shouldst not, O
Dhananjaya, slay those kings (who may encounter thee in battle). O tiger
among men, thou shouldst regard thy task as accomplished if only thou
disablest those hostile kings. Thou shouldst not also, O Dhananjaya, slay
the warriors of those kings who may come forth to fight thee, with all
their kinsmen and friends. They should be requested to come to the
horse-sacrifice of Yudhishthira.'--Having heard these commands of my
brother, I shall not slay thee, O king. Rise up; let no fear be thine;
return to thy city safe and sound, O lord of Earth. When the day of full
moon in the month of Chaitra comes, thou shalt, O great king, repair to
that sacrifice of king Yudhishthira the just, for it takes place on that
day. Thus addressed by Arjuna, the royal son of Bhagadatta, defeated by
the son of Pandu, said,--'So be it.'"



SECTION LXXVII

"Vaisampayana said, 'There occurred a great battle between the
diadem-decked Arjuna and the hundreds of Saindhavas who still lived after
the slaughter of their clan (on the field of Kurukshetra). Hearing that
he of white steeds had entered their territories, those Kshatriyas came
out against him, unable to bear that foremost one of Pandu's race. Those
warriors who were as terrible as virulent poison, finding the horse
within their dominion, seized it without being inspired with any fear of
Partha who was the younger brother of Bhimasena. Advancing against
Vibhatsu who waited on foot, armed with his bow, upon the sacrificial
steed, they assailed him from a near point. Defeated in battle before,
those Kshatriyas of mighty energy, impelled by the desire of victory,
surrounded that foremost of men. Proclaiming their names and families and
their diverse feats, they showered their arrows on Partha. Pouring
showers of arrows of such fierce energy as were capable of impeding the
course of hostile elephants, those heroes surrounded the son of Kunti,
desirous of vanquishing him in battle. Themselves seated on cars, they
fought Arjuna of fierce feats who was, on foot. From every side they
began to strike that hero, that slayer of the Nivatakavachas, that
destroyer of the Samasaptakas, that killer of the king of the Sindhus.
Surrounding him on every side as within a cage by means of a thousand
cars and ten thousand horses, those brave warriors expressed their
exaltation. Recollecting the slaughter by Dhananjaya of Jayadratha in
battle, O thou of Kuru's race, they poured heavy showers of arrows on
that hero like a mass of clouds showering a heavy downpour. Over-whelmed
with that arrowy shower, Arjuna looked like the sun covered by a cloud.
That foremost son of Pandu, in the midst of that cloud of arrows,
resembled a bird in the midst of an iron cage, O Bharata. Seeing the son
of Kunti thus afflicted with shafts, cries of Oh and Alas were uttered by
the three worlds and the Sun himself became shorn of his splendour. Then,
O king, a terrible wind began to blow, and Rahu swallowed up both the Sun
and the Moon at the same time. Many meteors struck the solar disc and
then shot in different directions. The prince of mountains, viz.,
Kailasa, began to tremble. The seven (celestial) Rishis, as also the
other Rishis of Heaven, penetrated with fear, and afflicted with grief
and sorrow, breathed hot sighs. Piercing through the welkin, those
meteors fell on the lunar disc as well. All the points of the compass
became filled with smoke and assumed a strange aspect. Reddish clouds,
with flashes of lightning playing in their midst and the bow of Indra
measuring them from side to side, suddenly covered the welkin and poured
flesh and bloods on the Earth. Even such was the aspect which all nature
assumed when that hero was overwhelmed with showers of shafts. Indeed,
when Phalguna, that foremost one among the Bharatas, was thus afflicted,
those marvels were seen. Overwhelmed by that dense cloud of arrows,
Arjuna became stupefied. His bow, Gandiva, fell down from his relaxed
grip and his leathern fence also slipped down. When Dhananjaya became
stupefied, the Saindhava warriors once more shot at that senseless
warrior, without loss of time, innumerable other shafts. Understanding
that the son of Pritha was deprived of consciousness, the deities, with
hearts penetrated by fear, began to seek his welfare by uttering diverse
benedictions. Then the celestial Rishis, the seven Rishis, and the
regenerate Rishis, became engaged in silent recitations from desire of
giving victory to Pritha's son of great intelligence. When at last the
energy of Partha blazed forth through those acts of the denizens of
Heaven, that hero, who was conversant with celestial weapons of high
efficacy, stood immovable like a hill. The delighter of the Kurus then
drew his celestial bow. And as he repeatedly stretched the bowstring, the
twang that followed resembled the loud sound of some mighty machine. Like
Purandara pouring rain, the puissant Arjuna then, with that bow of his,
poured incessant showers of shafts on his foes. Pierced by those shafts
the Saindhava warriors with their chiefs became invisible like trees when
covered with locusts. They were frightened at the very sound of Gandiva,
and afflicted by fear they fled away. In grief of heart they shed tears
and uttered loud lamentations. The mighty warrior moved amidst that host
of foes with the celerity of a fiery wheel, all the time piercing those
warriors with his arrows. Like the great Indra, the wielder of the
thunder-bolt, that slayer of foes, viz., Arjuna, shot from his bow in
every direction that shower of arrows which resembled a sight produced by
magic (instead of any human agency). The Kaurava hero, piercing the
hostile host with showers of arrows, looked resplendent like the autumnal
Sun when he disperses the clouds with his powerful rays.'"



SECTION LXXVIII

"Vaisampayana said, 'The irresistible wielder of Gandiva, addresst for
battle, stood immovable on the field like Himavat himself. The Saindhava
warriors, once more rallying, showered in great wrath repeated down-pours
of shifts on him. The mighty-armed hero, laughing at his foes, who had
once more rallied but who were on the point of death, addressed them in
these soft words,--'Do ye fight to the best of your power and do ye
endeavour to vanquish me. Do ye however, accomplish all necessary acts,
for a great danger awaits you all. See, I fight all of you, baffling your
clouds of arrows. Bent as you are on battle, tarry a little. I shall soon
quell your pride.' The wielder of Gandiva, having said these words in
wrath, recollected, however, the words, O Bharata, of his eldest brother.
Those words were,--'Thou shouldst not, O child, slay those Kshatriyas who
will come against thee for battle. They should, however, be vanquished by
thee. That foremost of men, Phalguna, had been thus addressed by king
Yudhishthira the just, of great soul. He, therefore, began to reflect in
this strain. 'Even thus was I commissioned by my brother. Warriors
advancing against me should not be slain. I must act in such a way as not
to falsify the words of king Yudhishthira the just.' Having arrived at
this conclusion, Phalguna, that foremost of men, then said unto those
Saindhavas who were all fierce in battle, these words:--'I say what is
for your benefit. Though staying before me. I do not wish to slay you. He
amongst you who will say unto me that he has been vanquished by me and
that he is mine, will be spared by me. Having heard these words of mine,
act towards me in that way which may best conduce to your benefit. By
acting in a different way you will place yourselves in a situation of
great fear and danger.' Having said these words unto those heroic
warriors the chief of the Kurus began to fight them. Arjuna was inflamed
with wrath. His foes, desirous of victory, were equally enraged. The
Saindhavas then, O king, shot hundreds and thousands of straight arrows
at the wielder of Gandiva. Dhananjaya, with his own whetted shafts, cut
off those arrows of sharp and terrible points, resembling snakes of
virulent poison, before they could come up to him. Having cut off those
sharp arrows equipt with Kanka feathers, Arjuna pierced each of the
warriors opposed to him with a whetted shaft. The Saindhava Kshatriyas,
recollecting that it was Dhananjaya who had slain their king Jayadratha,
then hurled at him darts and javelins with great force. The diadem-decked
Dhananjaya of great might baffled their intent by cutting off all those
weapons before any of them could reach him. At length the son of Pandu
became highly angry. With many straight and broad-headed arrows, he
felled the heads of many of those warriors who were rushing at him from
desire of victory. Many fled, many rushed at Arjuna; many moved not, all
of them, however, uttered such aloud noise (of wrath and grief) that it
resembled the roar of the ocean. As they were slain by Partha of
immeasurable might, they fought him, each according to his strength and
prowess. Their animals being all exhausted, Partha succeeded in depriving
a large number of those warriors of their senses by means of his sharpest
shafts in that battle. Then Dussala, their queen, the daughter of
Dhritarashtra, knowing that they were rendered cheerless by Arjuna, took
her grandson in her arms and repaired to Arjuna. The child was the son of
Suratha (the son of Jayadratha). The brave prince proceeded to his
maternal uncle on his car for the safety of all the Saindhava warriors.
The queen, arrived at the presence of Dhananjaya, began to weep in
sorrow. The puissant Dhananjaya, seeing her, cast off his bow. Abandoning
his bow, Partha duly received his sister and enquired of her as to what
he could do for her. The queen replied unto him, saying,--'O chief of the
Bharatas, this child is the son of thy sister's son. He salutes thee, O
Partha. Look at him, O foremost of men.' Thus addressed by her, Partha
enquired after his son (Suratha), saying--'Where is he?' Dussala then
answered him, saying,--'Burning with grief on account of the slaughter of
his sire, the heroic father of this child died in great affliction of
heart. Listen to me how he met with his death. 'O Dhananjaya, he had
heard before that his sire Jayadratha had been slain by thee, O sinless
one. Exceedingly afflicted with grief at this, and hearing of thy arrival
here as the follower and protector of the sacrificial horse, he at once
fell down and gave up his life-breaths. Verily, deeply afflicted with
grief as he was, as go on as he heard of thy arrival he gave up his life.
Seeing him prostrate on the Earth, O lord, I took his infant son with me
and have come to thee, desirous of thy protection.' Having said these
words, the daughter of Dhritarashtra began to lament in deep affliction.
Arjuna stood before her in great cheerlessness of heart. His face was
turned towards the Earth. The cheerless sister then said unto her
brother, who was equally cheerless, these words: 'Behold thy sister.
Behold the child of thy sister's son. O perpetuator of Kuru's race, O
thou that art fully conversant with every duty, it behoveth thee to show
mercy to this child, forgetting the Kuru prince (Duryodhana) and the
wicked Jayadratha. Even as that slayer of hostile heroes, Parikshit, has
been born of Abhimanyu, so has this mighty-armed child, my grandson,
sprung from Suratha. Taking him with me, O chief of men, I have come to
thee, desirous of the safety of all the warriors. Do thou listen to these
words of mine. This child of that wicked foe of thine hath now come to
thee, O mighty-armed hero. It behoveth thee, therefore to show mercy to
this infant. O chastiser of foes, this infant seeks to gratify thee by
bending his head. He solicits thee for peace. O mighty-armed hero, be
inclined to make peace. O thou that art conversant with every duty, be
thou gratified with the child whose friends and kinsmen have all been
slain and who himself knows nothing of what has happened. Do not yield to
wrath. Forgetting his disreputable and cruel grandfather, who offended
against thee so highly, it behoveth thee to show thy grace towards this
child.' Recollecting queen Gandhari and king Dhritarashtra, Dhananjaya,
afflicted with grief, addressed Dussala who had said so unto him, and
answered her, censuring Kshatriya practices the while. 'Fie on
Duryodhana, that mean wight, covetous of kingdom and full of vanity!
Alas, it was for him that all my kinsmen have been despatched by me to
the abode of Yama.' Having said so, Dhananjaya comforted his sister and
became inclined to make peace. Cheerfully he embraced her and then
dismissed her, telling her to return to her palace. Dussala bade all her
warriors desist from that great battle, and worshipping Partha, she of
beautiful face retraced her steps towards her abode. Having vanquished
those heroes, viz., the Saindhavas, thus, Dhananjaya began to follow that
steed which roved at its will. The heroic Arjuna duly followed that
sacrificial horse even as the divine wielder of Pinaka had in days of
yore followed the deer through the firmament.[193] The steed, at its
will, wandered through various realms one after another, enhancing the
feats of Arjuna. In course of time, O chief of men, the horse wandering
at its pleasure, at last arrived within the dominions of the ruler of
Manipura, followed by the son of Pandu.'"



SECTION LXXIX

"Vaisampayana said, 'The ruler of Manipura, Vabhruvahana, hearing that
his sire Arjuna had arrived within his dominions, went out with humility,
with a number of Brahmanas and some treasure in his van.[194]
Remembering, however, the duties of Kshatriyas, Dhananjaya of great
intelligence, seeing the ruler of Manipura arrive in that guise, did not
approve of it. The righteous-souled Phalguna angrily said, 'This conduct
of thine is not becoming. Thou hast certainly fallen away from Kshatriya
duties. I have come here as the protector of Yudhishthira's sacrificial
horse. Why, O son, wilt thou not fight me, seeing that I have come within
thy dominions? Fie on thee, O thou of foolish understanding, fie on thee
that hast fallen away from Kshatriya duties! Fie on thee that would
receive me peacefully, even though I have come here for battling with
thee. In thus receiving me peacefully thou actest like a woman. O thou of
wretched understanding, if I had come to thee, leaving aside my arms,
then would this behaviour of thine have been fit, O worst of men.'
Learning that these words were addressed by her husband, the daughter of
the Snake-king, viz., Ulupi unable to tolerate it, pierced through the
Earth and came up to that spot.[195] She beheld her son standing there
perfectly cheerless and with face hanging down. Indeed, the prince was
repeatedly rebuked by his sire who was desirous of battle with him, O
monarch. The daughter of the snake, with every limb possessed of beauty,
viz., Ulupi, said these words consistent with righteousness and duty unto
the prince who was conversant with righteousness and duty,--'Know that I
am thy mother Ulupi that am the daughter of a snake. Do thou accomplish
my behest, O son, for thou wouldst then attain to great merit. Fight thy
father, this foremost one of Kuru's race, this hero that is irresistible
in battle. Without doubt, he will then be gratified with thee.' In this
way was king Vabhruvahana incited against his sire by his (step) mother.
At last, endued as he was with great energy, he made up his mind, O chief
of the Bharata's, to fight Dhananjaya. Putting on his armour of bright
gold and his effulgent head-gear, he ascended an excellent car which had
hundreds of quivers ready on it. That car was equipt with necessaries for
battle and had steeds yoked to it that were endued with the speed of the
mind. It had excellent wheels and a strong Upashkara, and was adorned
with golden ornaments of every kind. Raising his standard which was
decorated most beautifully and which bore the device of a lion in gold,
the handsome prince Vabhruvahana proceeded against his sire for battle.
Coining upon the sacrificial steed which was protected by Partha, the
heroic prince caused it to be seized by persons well-versed in
horse-lore. Beholding the steed seized, Dhananjaya became filled with
joy. Standing on the Earth, that hero began to resist the advance of his
son who was on his car. The king afflicted the hero with repeated showers
of shafts endued with whetted points and resembling snakes of virulent
poison. The battle that took, place between sire and son was
incomparable. It resembled the encounter between the deities and the
Asuras of old. Each was gratified with obtaining the other for an
antagonist. Then Vabhruvahana, laughing, pierced the diadem-decked
Arjuna, that foremost of men, in the shoulder with a straight shaft.
Equipt with feathers, that shaft penetrated Arjuna's body like a snake
penetrating on an anthill. Piercing the son of Kunti through, the shaft
went deep into the Earth. Feeling acute pain, the intelligent Dhananjaya
rested awhile, supporting himself on his excellent bow. He stood, having
recourse to his celestial energy and seemed to outward appearance like
one deprived of life. That foremost of men, then regaining consciousness,
praised his son highly. Possessed of great splendour, the son of Sakra
said, 'Excellent, Excellent, O mighty-armed one, O son of Chitrangada! O
son, beholding this feat, so worthy of thee, I am highly gratified with
thee. I shall now shoot these arrows at thee, O son. Stand for fight
(without running away).' Having said these words, that slayer of foes
shot a shower of arrows on the prince. King Vabhruvahana, however, with
his own broad-headed shafts, cut all those arrows which were shot from
Gandiva and which resembled the thunder-bolt of Indra in splendour, some
in twain and some into three parts. Then the standard, decked with gold
and resembling a golden palmyra, on the king's car was cut off by Partha
with some excellent shafts of his. The son of Pandu, laughing, next slew
the king's steeds endued with large size and great speed. Descending from
his car, the king inflamed with rage, fought his sire on foot. Gratified
with the prowess of his son, that foremost one of the sons of Pritha,
viz., the son of the wielder of the thunder-bolt, began to afflict him
greatly. The mighty Vabhruvahana, thinking that his father was no longer
able to face him, again afflicted him with many shafts resembling snakes
of virulent poison. From a spirit of boyishness he then vigorously
pierced his father in the breast with a whetted shaft equipt with
excellent wings. That shaft, O king, penetrated the body of Pandu's son
and reaching his very vital caused him great pain. The delighter of the
Kurus, Dhananjaya, deeply pierced therewith by his son, then fell down in
a swoon on the Earth, O king. When that hero, that bearer of the burthens
of the Kuru's fell down, the son of Chitrangada also became deprived of
his senses. The latter's swoon was due to his exertions in battle as also
to his grief at seeing his sire slain. He had been pierced deeply by
Arjuna with clouds of arrows. He, therefore, fell down at the van of
battle embracing the Earth. Rearing that her husband had been slain and
that her son had fallen down on the Earth, Chitrangada, in great
agitation of mind, repaired to the field of battle. Her heart burning
with sorrow, weeping piteously the while, and trembling all over, the
mother of the ruler of Manipura saw her slain husband."'



SECTION LXXX

"Vaisampayana said, 'That lady of eyes like lotus petals, having indulged
in copious lamentations, and burning with grief, at last lost her senses
and fell down on the Earth. Regaining consciousness and seeing Ulupi, the
daughter of the snake chief, queen Chitrangada endued with celestial
beauty, said unto her these words, 'Behold. O Ulupi, our ever-victorious
husband slain in battle, through thee, by my son of tender years. Art
thou conversant with the practices of the respectable? Art thou a wife
devoted to thy lord? It is through thy deed that thy husband is laid low,
slain in battle. If Dhananjaya hath offended against thee in every
respect, do thou forgive him I solicit thee, do thou revive that hero. O
righteous lady, thou art conversant with piety. Thou art, O blessed one,
known (for thy virtues) over the three worlds. How is it that having
caused thy husband to be slain by my son, thou dost not indulge in grief?
O daughter of the snake chief, I do not grieve for my slain son. I grieve
for only my husband who has received this hospitality from his son.'
Having said these words unto the queenly Ulupi, the daughter of the snake
chief, the illustrious Chitrangada proceeded to where her husband lay on
the Earth and addressing him, said, 'Rise, O dear lord, thou occupiest
the foremost place in the affections of the Kuru king (Yudhishthira).
Here is that steed of thine. It has been set free by me. Verily, O
puissant one, this sacrificial steed of king Yudhishthira the just,
should be followed by thee. Why then dost thou lie still on the Earth? My
life-breaths depend on thee, O delighter of the Kurus. How is it that he
who is the giver of other people's life-breaths casts off his own
life-breaths today? Behold, O Ulupi, this goodly sight of thy husband
lying prostrate on the ground. How is it that thou dost not grieve,
having caused him to be slain through my son when thou didst excite with
thy words? It is fit that this boy should succumb to the power of death
and lie thus on the ground beside his own sire. Oh, let Vijaya, let him
that is called Gudakesa, let this hero with reddish eyes, come back O
life. O blessed lady, polygamy is not fault with men. Women only incur
fault by taking more than one husband. Do not, therefore, harbour such
thoughts (of vengeance).[196] This relationship was ordained by the
Supreme ordainer himself. It is, besides, an eternal and unchangeable
one. Do thou attend to that relationship. Let thy union (with Dhananjaya)
be made true. If, having slain thy husband through my son, thou dost not
revive him today before my eyes, I shall then cast off my life-breaths.
Without doubt, O reverend lady, afflicted as I am with grief and deprived
as I am of both husband and son, I shall sit here today in Praya in thy
very sight!' Having said so unto the daughter of the snake chief, who was
a co-wife with her to Arjuna, the princess Chaitravahini sat in Praya, O
king, restraining speech.'[197]

"Vaisampayana continued, 'Ceasing to lament, the cheerless queen, taking
upon her lap the feet of her husband, sat there, sighing heavily and
wishing also the restoration of her son to life. King Vabhruvahana then,
regaining consciousness, saw his mother seated in that guise on the field
of battle. Addressing her he said, 'What can be more painful than the
sight of my mother, who has been brought up in luxury, lying on the bare
ground beside her heroic husband stretched thereon? Alas, this slayer of
all foes, this foremost of all wielders of weapons, hath been slain by me
in battle, It is evident that men do not die till their hour comes.[198]
Oh, the heart of this princess seems to be very hard since it does not
break even at the sight of her mighty-armed and broad-chested husband
lying dead on the ground. It is evident that one does not die till one's
hour comes, since neither myself, nor my mother is deprived of life (at
even such a sight). Alas, alas, the golden coat of mail of this foremost
hero of Kuru's race, slain by me, his son, knowingly, is lying on the
ground, cut off from his body. Alas, ye Brahmanas, behold my heroic sire
lying prostrate on the Earth, on a hero's bed, slain by his son. What
benefit is done to this hero, slain by me in battle, by those Brahmanas
who were commissioned to attend upon this foremost one of Kuru's race
engaged in following the steed? Let the Brahmanas direct what expiation
should now be undergone by me, a cruel and sinful wretch, that has slain
his own sire in battle. Having slain my own sire, I should, suffering
every kind of misery, wander over the Earth, cruel that I am, covering
myself with his skin. Give me the two halves of my sire's head to day,
(so that I may wander over the Earth with them for that period), for
there is no other expiation for me that have slain my own sire. Behold, O
daughter of the foremost of snakes, thy husband slain by me. Verily, by
slaying Arjuna in battle I have accomplished what is agreeable to thee. I
shall today follow in the track by which my sire has gone. O blessed one,
I am unable to comfort myself. Be happy today, O mother, seeing myself
and the wielder of Gandiva both embrace death today. I swear to thee by
truth itself (that I shall castoff my life-breaths).' Having said these
words, the king, deeply afflicted with grief, O monarch, touched water,
and exclaimed in sorrow, 'Let all creatures, mobile and immobile, listen
to me. Do thou also listen to me, O mother. I say the truth, O best of
all daughters of the snakes. If this best of men, Jaya, my sire, does not
rise up, I shall emaciate my own body, sitting on the field of battle.
Having slain my sire, there is no rescue for me (from that dire sin).
Afflicted as I am with the sin of slaying my sire, I shall without doubt
have to sink in Hell. By slaying a heroic Kshatriya one becomes cleansed
by making a gift of a hundred kine. By slaying my sire, however, so dire
has been my sin that my I rescue is impossible. This Dhananjaya, the son
of Pandu, was the one hero endued with mighty energy. Possessed of
righteous soul, he was the author of my being. How can I be rescued after
having slain him? Having uttered these lamentations, the high-souled son
of Dhananjaya, king Vabhruvahana, touched water and became silent, vowing
to starve himself to death.'

"Vaisampayana continued, 'When the king of Manipura, that chastiser of
foes, afflicted with grief, along with his mother, sat down to starve
himself to death, Ulupi then thought of the gem that has the virtue of
reviving a dead man. The gem, the great refuge of the snakes, thus
thought of, came there. The daughter of the prince of snakes taking it
up, uttered these words that highly gladdened the combatants standing on
the field. 'Rise up, O son. Do not grieve. Jishnu has not been vanquished
by thee. This hero is incapable of being vanquished by men as also by the
deities with Vasava himself at their head I have exhibited this illusion,
deceiving your senses, for the benefit of this foremost of men, viz., thy
illustrious sire. O thou of Kuru's race, desirous of ascertaining the
prowess of thyself, his son, this slayer of hostile heroes, O king, came
here for battling with thee. It was for that reason, O son, that thou
wert urged by me to do battle. O puissant king, O son, do not suspect
that thou hast committed any, even the least, fault, by accepting his
challenge. He is a Rishi, of a mighty soul, eternal and indestructible. O
dear son, Sakra himself is incapable of vanquishing him in battle. This
celestial gem has been brought by me, O king. It always revives the
snakes as often as they die. O puissant king, do thou place this gem on
the breast of thy sire. Thou shalt then see the son of Pandu revived.'
Thus addressed, the prince who had committed no sin, moved by affection
for his sire, then placed that gem on the breast of Pritha's son of
immeasurable energy. After the gem had been placed on his breast; the
heroic and puissant Jishnu became revived. Opening his red eyes he rose
up like one who had slept long. Beholding his sire, the high-souled hero
of great energy, restored to consciousness and quite at his ease,
Vabhruvahana worshipped him with reverence. When that tiger among men, O
puissant one, awoke from the slumber of death with every auspicious sign
of life, the chastiser of Paka rained down celestial flowers.
Kettle-drums struck by nobody, produced their music deep as the roar of
the cloud. A loud uproar was heard in the welkin consisting of the
words--Excellent, Excellent! The mighty-armed Dhananjaya, rising up and
well-comforted, embraced Vabhruvahana and smelled his head. He saw
sitting at a distance from his son, this latter's mother afflicted with
grief, in the company of Ulupi. Dhananjaya asked,--'Why is it that every
thing in the field of battle seems to bear the indications of grief,
wonder, and joy? If, O slayer of foes, the cause is known to thee, do
thou then tell me. Why has thy mother come to the field of battle? Why
also has Ulupi, the daughter of the prince of snakes, come here? I know
that thou hadst fought this battle with me at my own command. I desire to
know what the cause is that has brought out the ladies.' The intelligent
ruler of Manipura, thug questioned by Dhananjaya, gratified him by
bending his head in reverence, and then said,--'Let Ulupi be questioned.'



SECTION LXXXI

"Arjuna said, 'What business brought thee here, O daughter (-in-law) of
Kuru's race, and what also is the cause of the arrival on the field of
battle of her who is the mother of the ruler of Manipura? Dost thou
entertain friendly motives towards this king, O daughter of a snake? O
thou of restless glances, dost thou wish good to me too? I hope, O thou
of ample hips, that neither I, nor this Vabhruvahana here, have, O
beautiful lady, done any injury to thee unconsciously? Has Chitrangada of
faultless limbs, descended from the race of Chitravahana, done thee any
wrong?' Unto him, the daughter of the prince of snakes answered
smilingly, 'Thou hast not offended me, nor has Vabhruvahana done me any
wrong; nor this prince's mother who is always obedient to me as a
hand-maid. Listen, how all this has been brought about by me. Thou
shouldst not be angry with me. Indeed, I seek to gratify thee by bending
my head in reverence. O thou of Kuru's race, all this has been done by me
for thy good, O puissant one. O mighty-armed Dhananjaya, hear all that I
have done. In the great battle of the Bharata princes, thou hadst slain
the royal son of Santanu by unrighteous ways. What I have done has
expiated thy sin. Thou didst not overthrow Bhishma while battling with
thee. He was engaged with Sikhandin. Relying on him as thy help, thou
didst compass the overthrow of Santanu's son. If thou hadst died without
having expiated thy sin, thou wouldst then have fallen without doubt into
Hell in consequence of that sinful act of thine. Even this which thou
hast got from thy son is the expiation of that sin. Formerly, O ruler of
Earth, I heard this said by the Vasus while they were in the company of
Ganga, O thou of great intelligence. After the fall of Santanu's son,
those deities, viz., the Vasus, coming to the banks of Ganga, bathed in
her waters, and calling the goddess of that stream, they uttered these
terrible words having the sanction of Bhagirathi herself,
viz.,--Santanu's son Bhishma has been slain by Dhananjaya. Verily, O
goddess, Bhishma then was engaged with another, and had ceased to fight.
For this fault we shall today denounce a curse on Dhananjaya.--To this,
the goddess Ganga readily assented, saying,--Be it so!--Hearing these
words I became very much afflicted and penetrating into the nether
regions represented everything to my sire. Informed of what had happened,
my sire became plunged in grief. Repairing to the Vasus, he solicited
them for thy sake, repeatedly gratifying them by every means in his
power. They then said unto him, 'Dhananjaya has a highly blessed son who,
endued with youth, is the ruler of Manipura. He will, standing on the
field of battle, cast Dhananjaya down on the Earth. When this will
happen, O prince of snakes, Arjuna will be freed from our curse. Do thou
go back.--Thus addressed by the Vasus, he came back and informed me of
what had happened. Having learnt all this, O hero, I have freed thee from
the curse of the Vasus even in this way. The chief of the deities himself
is incapable of vanquishing thee in battle. The son is one's own self. It
is for this that thou hast been vanquished by him. I cannot be held, O
puissant one, to have committed any fault. How, indeed, wouldst thou hold
me censurable?'--Thus addressed (by Ulupi), Vijaya became cheerful of
heart and said unto her, 'All this that thou hast done, O goddess, is
highly agreeable to me.' After this, Jaya addressed his son, the ruler of
Manipura, and said unto him in the hearing of Chitrangada, the daughter
(-in-law) of Kuru's house, the Horse-sacrifice of Yudhishthira will take
place on the day of full moon in the coming month of Chaitra. Come there,
O king, with thy mother and thy counsellors and officers.' Thus addressed
by Partha, king Vabhruvahana of great intelligence, with tearful eyes,
said these words to his sire, 'O thou that art conversant with every
duty, I shall certainly repair, at thy command, to the great
Horse-sacrifice, and take upon myself the task of distributing food among
the regenerate ones. For, however, showing thy grace towards me, thou
enter thy own city with thy two wives. Let no scruple, be thine as
regards this, O thou that art fully acquainted with every duty. O lord,
having lived for one night in thy own mansion in happiness, thou mayst
then follow the steed, O foremost of victorious warriors. The
ape-bannered son of Kunti, thus addressed by his son, answered the child
of Chitrangada, saying 'Thou knowest, O mighty-armed one, what vow I am
observing. O thou of large eyes, till the termination of this my vow, I
cannot enter thy city. O foremost of men, this sacrificial horse wanders
at will. (I have to follow it always.) Blessings on thee! I must go away.
Place I have none wherein to rest for even a short while.' The son of the
chastiser of Paka then, duly worshipped by his son and obtaining the
permission of his two wives, left the spot and proceeded on his way.'"



SECTION LXXXII

"Vaisampayana said, 'The (sacrificial) steed, having wandered over the
whole Earth bounded by the ocean, then ceased and turned his face towards
the city called after the elephant. Following as he did that horse, the
diadem-decked Arjuna also turned his face towards the Kuru capital.
Wandering at his will, the steed then came to the city of Rajagriha.
Beholding him arrived within his dominion, O monarch, the heroic son of
Sahadeva, observant of Kshatriya duties, challenged him to battle. Coming
out of his city, Meghasandhi, mounted on his car and equipt with bow and
arrows and leathern fence, rushed towards Dhananjaya who was on foot.
Possessed of great energy, Meghasandhi approaching Dhananjaya, O king,
said these words from a spirit of childishness and without any skill.
'This steed of thine, O Bharata, seems to move about, protected by women
only. I shall take away the horse. Do thou strive to free him. Although
my sires did not teach thee in battle, I, however, shall do the duties of
hospitality to you. Do thou strike me, for I shall strike thee.' Thus
addressed, the son of Pandu, smiling the while, answered him, saying, 'To
resist him who obstructs me is the vow cast on me by my eldest brother.
Without doubt, O king, this is known to thee. Do thou strike me to the
best of thy power. I have no anger.' Thus addressed, the ruler of Magadha
first struck the son of Pandu, showering his arrows on him like the
thousand-eyed Indra showering heavy downpour of rain. Then, O chief of
Bharata's race, the heroic wielder of Gandiva, with shafts sped from his
excellent bow, baffled all the arrows shot carefully at him by his
antagonist. Having thus baffled that cloud of arrows, the ape-bannered
hero sped a number of blazing arrows at his foe that resembled snakes
with fiery mouths. These arrows he shot at his flag and flag-staff and
car and poles and yoke and the horses, sparing the body of his foe and
his car-driver. Though Partha who was capable of shooting the bow with
the left hand (as well as with the right) spared the body of the prince
of Magadha, yet the latter thinking that his body was protected by his
own prowess, shot many arrows at Partha. The wielder of Gandiva, deeply
struck by the prince of Magadha, shone like a flowering Palasa (Butea
frondosa) in the season of spring. Arjuna had no desire of slaying the
prince of Magadha. It was for this that, having struck the son of Pandu,
he succeeded in remaining before that foremost of heroes. Then
Dhananjaya, becoming angry, drew his bow with great force, and slew his
antagonist's steeds and then struck off the head of his car-driver. With
a razor-headed shaft he then cut off Meghasandhi's large and beautiful
bow, and then his leathern fence. Then cutting off his flag and
flag-staff, he caused it to fall down. The prince of Magadha, exceedingly
afflicted, and deprived of his steeds and bow and driver, took up a mace
and rushed with great speed at the son of Kunti. Arjuna then with many
shafts of his equipt with vulturine feathers cut off into fragments, that
mace of his advancing foe which was adorned with bright gold. Thus cut
off into fragments, that mace with its begemmed bonds and knots all
severed, fell on the Earth like a she-snake helplessly hurled down by
somebody. When his foe became deprived of his car, his bow, and his mace,
that foremost of warriors, viz., the intelligent Arjuna, did not wish to
strike him. The ape-bannered hero then, comforting his cheerless foe who
had been observant of Kshatriya duties, said unto him these words, 'O
son, thou hast sufficiently displayed thy adherence to Kshatriya duties.
Go now. Great have been the feats, O king, which thou hast accomplished
in battle although thou art very young in years. The command I received
from Yudhishthira was that kings who oppose me should not be slain. It is
for this thou livest yet, O monarch, although thou hast offended me in
battle. Thus addressed, the ruler of Magadha considered himself
vanquished and spared. Thinking then that it was his duty to do so, he
approached Arjuna and joining his hands in reverence worshipped him. And
he said, 'Vanquished have I been by thee. Blessed be thou, I do not
venture to continue the battle. Tell me what I am to do now for thee.
Regard thy behest as already accomplished. Comforting him again, Arjuna
once more said unto him, 'Thou shouldst repair to the Horse-sacrifice of
our king which takes place at the coming full moon of Chaitra.' Thus
addressed by him, the son of Sahadeva said, 'So be it,'--and then duly
worshipped that horse as also Phalguna, that foremost of warriors. The
sacrificial horse then, equipt with beautiful manes, proceeded at his
will along the sea-coast, repairing to the countries of the Bangas, the
Pundras, and the Kosalas. In those realms Dhananjaya, with his bow
Gandiva, O king, vanquished innumerable Mlechecha armies one after
another.'"



SECTION LXXXIII

"Vaisampayana said, 'Worshipped by the ruler of Magadha, Pandu's son
having white steeds yoked unto his car, proceeded along the south,
following the (sacrificial) steed. Turning round in course of his
wanderings at will, the mighty steed came upon the beautiful city of the
Chedis called after the oyster.[199] Sarabha, the son of Sisupala, endued
with great strength, first encountered Arjuna in battle and then
worshipped him with due honours. Worshipped by him, O king, that best of
steeds then proceeded to the realms of the Kasis, the Angas, the Kosalas,
the Kiratas, and the Tanganas. Receiving due honours in all those realms,
Dhananjaya turned his course. Indeed, the son of Kunti then proceeded to
the country of the Dasarnas. The ruler of that people was Chitrangada who
was endued with great strength and was a crusher of foes. Between him and
Vijaya occurred a battle exceedingly terrible. Bringing him under his
sway the diadem-decked Arjuna, that foremost of men, proceeded to the
dominions of the Nishada king, viz., the son of Ekalavya. The soon of
Ekalavya received Arjuna in battle. The encounter that took place between
the Kuru hero and the Nishadas was so furious as to make the hair stand
on end. Unvanquished in battle, the valiant son of Kunti defeated the
Nishada king who proved an obstacle to the sacrifice. Having subjugated
the son of Ekalavya, O king, the son of Indra, duly worshipped by the
Nishadas, then proceeded towards the southern ocean. In those regions
battle took place between the diadem-decked hero and the Dravidas and
Andhras and the fierce Mahishakas and the hillmen of Kolwa. Subjugating
those tribes without having to accomplish any fierce feats, Arjuna
proceeded to the country of the Surashtras, his footsteps guided by the
horse. Arrived at Gokarna, he repaired thence to Prabhasa. Next he
proceeded to the beautiful city of Dwaravati protected by the heroes of
the Vrishni race. When the beautiful sacrificial horse of the Kuru king
reached Dwaravati, the Yadava youths, used force against that foremost of
steeds. King Ugrasena, however, soon went out and forbade those youths
from doing what they meditated. Then the ruler of the Vrishnis and the
Andhakas, issuing out of his palace, with Vasudeva, the maternal uncle of
Arjuna, in his company, cheerfully met the Kuru hero and received him
with due rites. The two elderly chiefs honoured Arjuna duly. Obtaining
their permission, the Kuru prince then proceeded to where the horse he
followed, led him. The sacrificial steed then proceeded along the coast
of the western ocean and at last reached the country of the five waters
which swelled with population and prosperity. Thence, O king, the steed
proceeded to the country of Gandharas. Arrived there, it wandered at
will, followed by the son of Kunti. Then occurred a fierce battle between
the diadem-decked hero and the ruler of Gandharas, viz., the son of
Sakuni, who had a bitter rememberance of the grudge his sire bore to the
Pandavas.'



SECTION LXXXIV

"Vaisampayana said, 'The heroic son of Sakuni, who was a mighty
car-warrior among the Gandharas, accompanied by a large force, proceeded
against the Kuru hero of curly hair.[200] That force was properly equipt
with elephants and horses and cars, and was adorned with many flags and
banners. Unable to bear and, therefore, burning to avenge, the slaughter
of their king Sakuni, those warriors, armed with bows, rushed together at
Partha. The unvanquished Vibhatsu of righteous soul addressed them
peacefully, but they were unwilling to accept the beneficial words of
Yudhishthira (through Arjuna). Though forbidden by Partha with sweet
words, they still gave themselves up to wrath and surrounded the
sacrificial steed. At this, the son of Pandu became filled with wrath.
Then Arjuna, carelessly shooting from Gandiva many shafts with razor-like
heads that blazed with splendour, cut off the heads of many Gandhara
warriors. While thus slaughtered by Partha, the Gandharas, O king,
exceedingly afflicted, set free the horse, moved by fear and desisted
from battle. Resisted, however, by those Gandhara combatants who still
surrounded him on every side, the son of Pandu, possessed of great
energy, felled the heads of many, previously naming those whom he thus
despatched. When the Gandhara warriors were thus being slain all around
him in battle, the royal son of Sakuni came forward to resist the son of
Pandu. Unto the Gandhara king who was fighting with him, impelled by
Kshatriya duty, Arjuna said, 'I do not intend to slay the kings who fight
with me, in consequence of the commands of Yudhishthira. Cease, O hero,
to fight with me. Do not court defeat.' Thus addressed the son of Sakuni,
stupefied by folly, disregarded that advice and covered with many swift
arrows the Kuru hero who resembled Sakra himself in the feats he
accomplished in battle. Then Partha, with a crescent-shaped arrow, cut
off the head-gear of his foe. Of immeasurable soul, he also caused that
head-gear to be borne along a great distance like the head of Jayadratha
(after he had cut it off in the battle of Kurukshetra). Beholding this
feat, all the Gandhara warriors became filled with wonder. That Arjuna
voluntarily spared their king was well understood by them. The prince of
the Gandharas then began to fly away from the field, accompanied by all
his warriors who resembled a flock of frightened deer. The Gandharas,
through fear, lost their senses and wandered over the field, unable to
escape. Arjuna, with his broad-headed shafts, cut off the heads of many.
Many there were who lost their arms in consequence of Arjuna's arrows,
but so stupefied were they with fear that they were not aware of the loss
of that limb. Verity, the Gandhara army was exceedingly afflicted with
those large shafts which Partha sped from Gandiva. That army, which then
consisted of frightened men and elephants and horses, which lost many
warriors and animals, and which had been reduced to a rabble and put to
rout, began to wander and wheel about the field repeatedly. Among those
foes who were thus being slaughtered none could be seen standing in front
of the Kuru hero famed for foremost of feats. No one could be seen who
was able to bear the prowess of Dhananjaya. Then the mother of the ruler
of the Gandharas, filled with fear, and with all the aged ministers of
state, came out of her city, bearing an excellent Arghya for Arjuna. She
forbade her brave son of steady heart from fighting any longer, and
gratified Jishnu who was never fatigued with toil. The puissant Vibhatsu
worshipped her and became inclined to show kindness towards the
Gandharas. Comforting the son of Sakuni, he said, 'Thou hast not, O
mighty-armed hero, done what is agreeable to me by getting thy heart upon
these measures of hostility. O slayer of heroes, thou art my brother, O
sinless one.[201] Recollecting my mother Gandhari, and for the sake of
Dhritarashtra also, I have not taken thy life. It is for this, O king,
that thou livest still. Many of thy followers, however, have been slain
by me. Let not such a thing happen again. Let hostilities cease. Let not
thy understanding again go astray. Thou shouldst go to the
Horse-sacrifice of our king which comes off on the day of full moon of
the month of Chaitra.'



SECTION LXXXV

"Vaisampayana said, 'Having said these words, Partha set out, following
the horse which wandered at its will. The sacrificial steed then turned
towards the road that led to the city called after the elephant.
Yudhishthira heard from his intelligence-bearers that the steed had
turned back. And hearing also that Arjuna was hale and hearty, he became
filled with joy.[202] Hearing also the feats, accomplished by Vijaya in
the country of the Gandharas as also in another realms, the king became
exceedingly glad. Meanwhile, king Yudhishthira the just, seeing that the
twelfth day of the lighted fortnight in the month of Magha had come, and
noticing also that the constellation was favourable, summoned all his
brothers, viz., Bhima and Nakula and Sahadeva. Endued with great energy,
the king, O thou of Kuru's race, that foremost of all persons conversant
with duties, said these words in proper time. Indeed, that foremost of
all speakers, addressing Bhima, the first of all smiters, said;--'Thy
younger brother (Arjuna), O Bhimasena, is coming back with the horse. I
have learnt this from those men who had followed Arjuna. The time (for
the sacrifice) is come. The sacrificial horse is near. The day of full
moon of the month of Magha is at hand. The month is about to expire, O
Vrikodara. Let, therefore, learned Brahmanas conversant with the Vedas
look for a sacrificial spot for the successful accomplishment of the
Horse-sacrifice.' Thus addressed, Bhima obeyed the royal behest. He
became very glad upon hearing that Arjuna of curly hair was about to come
back. Then Bhima went out with a number of men well conversant with the
rules of laying out sacrificial grounds and constructing buildings. And
he took with him many Brahmanas well-versed in all the rites of
sacrifices. Bhima selected a beautiful spot and caused it to be duly
measured out for laying the sacrificial compound. Numerous houses and
mansions were constructed on it and high and broad roads also were laid
out. Soon enough the Kaurava hero caused that ground to teem with
hundreds of excellent mansions. The surface was levelled and made smooth
with jewels and gems, and adorned with diverse structures made of gold.
Columns were raised, ornamented with bright gold, and high and wide
triumphal arches also were constructed on that sacrificial compound. All
these were made of pure gold. The righteous-souled prince also caused
apartments to be duly constructed for the accommodation of ladies and of
the numerous kings who, hailing from many realms, were expected to grace
the sacrifice with their presence. The son of Kunti also caused many
mansions to be duly erected for Brahmanas who were expected to come from
diverse realms. Then the mighty-armed Bhimasena, at the command of the
king, sent out messengers to the great kings of the Earth. Those best of
kings, came to the Horse-sacrifice of the Kuru monarch for doing what was
agreeable to him. And they brought many gems with them and many female
slaves and horses and weapons. The sounds that arose from those
high-souled kings who resided within those pavilions touched the very
heavens and resembled the noise made by the roaring ocean. King
Yudhishthira, the delighter of the Kurus, assigned unto the monarchs who
thus came to his sacrifice diverse kinds of food and drink, and beds also
of celestial beauty. The chief of the Bharatas, viz., king Yudhishthira
the just, assigned several stables well filled with different kinds of
corn and sugarcane and milk to the animals (that came with the guests).
To that great sacrifice of king Yudhishthira the just who was possessed
of high intelligence, there also came a large number of Munis all of whom
were utterers of Brahman. Indeed, O lord of Earth, all the foremost ones
among the regenerate class that were then alive, came to that sacrifice,
accompanied by their disciples. The Kuru king received them all. King
Yudhishthira of mighty energy, casting off all pride, himself followed
all his guests to the pavilions that had been assigned for their
residence. Then all the mechanics and engineers, having completed the
arrangements of the sacrifice informed king Yudhishthira of it. Hearing
that everything was ready, king Yudhishthira the just, full of alertness
and attention, became highly glad along with his brothers all of whom
honoured him duly.'

"Vaisampayana continued, 'When the great sacrifice of Yudhishthira
commenced, many eloquent dialecticians started diverse propositions and
disputed thereon, desirous of vanquishing one another.[203] The (invited)
kings beheld the excellent preparations of that sacrifice, resembling
those of the chief himself of the deities, made, O Bharata, by Bhimasena.
They beheld many triumphal arches made of gold, and many beds and seats
and other articles of enjoyment and luxury, and crowds of men collected
at different sports. There were also many jars and vessels and cauldrons
and jugs and lids and covers. The invited kings saw nothing there that
was not made of gold. Many sacrificial stakes also were set up, made,
according to the directions of the scriptures of wood, and adorned with
gold. Endued with great effulgence, these were duly planted and dedicated
(with scriptural Mantras). The king saw all animals, again, which belong
to land and all those which belong to water, collected there on the
occasion. And they also beheld many kine and many buffaloes and many old
women, and many aquatic animals, many beasts of prey and many species of
birds, and many specimens of viviparous and oviparous creatures, and many
that are filth-born, and many belonging to the vegetable kingdom, and
many animals and plants that live or grow on mountains. Beholding the
sacrificial compound thus adorned with animals and kine and corn, the
invited kings became filled with wonder. Large heaps of costly
sweet-meats were kept ready for both the Brahmanas and the Vaisyas. And
when the feeding was over of a hundred thousand Brahmanas, drums and
cymbals were beat. And so large was the number fed that the sounds of
drums and cymbals were repeatedly heard, indeed, from day to day those
sounds continued. Thus was performed that sacrifice of king Yudhishthira
of great intelligence. Many hills of food, O king, were dedicated on the
occasion. Many large tanks were seen of curds and many lakes of ghee. In
that great sacrifice, O monarch, was seen the entire population of
Jamvudwipa, with all its realms and provinces, collected together.
Thousands of nations and races were there. A large number of men, O chief
of Bharata's race, adorned with garlands and wearing bright ear-rings
made of gold, taking innumerable vessels in their hands, distributed the
food unto the regenerate classes by hundreds and thousands. The
attendants of the Pandavas gave away unto the Brahmanas diverge kinds of
food and drink which were, besides, so costly as to be worthy of being
eaten and drunk by kings themselves.'"



SECTION LXXXVI

"Vaisampayana said, 'Beholding those kings--lords of Earth--all
conversant with the Vedas, arrive, king Yudhishthira, addressing
Bhimasena, said,--'O chief of men, let proper honours be paid to these
kings who have come (to my sacrifice), for these foremost of men are all
worthy of the highest honours.' Thus addressed by king Yudhishthira of
great fame Pandu's son Bhimasena of mighty energy did as he was enjoined,
assisted by the twins. The foremost of all men, viz., Govinda, came
there, accompanied by the Vrishnis, and with Valadeva in the van. He was
accompanied by Yuyudhana and Pradyumna and Gada, and Nisatha and Samvo
and Kritavarman. The mighty car-warrior Bhima offered them the most
reverential worship. Those princes then entered the palaces, adorned with
gems, that were assigned to them. At the end of a conversation he had
with Yudhishthira, the slayer of Madhu referred to Arjuna who had been
emaciated in consequence of many fights. The son of Kunti repeatedly
asked Krishna, that chastiser of foes, about Arjuna. Unto Dharma's son,
the lord of all the universe began to speak about Jishnu, the son of
Sakra. 'O king, a confidential agent of mine residing in Dwaraka came to
me. He had seen Arjuna, that foremost of Pandu's sons. Indeed, the latter
has been very much emaciated with the fatigue of many battles. O puissant
monarch, that agent of mine informed me that the mighty-armed hero is
very near to us. Do thou set thyself to accomplish thy Horse-sacrifice.'
Thus addressed, king Yudhishthira the just, said unto him,--'By good
luck, O Madhava, Arjuna comes back safely. I desire to ascertain from
thee, O delighter of the Yadavas, what has been said in this matter by
that mightiest of heroes among the song of Pandu.' Thus addressed by king
Yudhishthira the just, the lord of the Vrishnis and the Andhakas, that
foremost of eloquent men, said these words unto that monarch of righteous
soul,--'My agent, recollecting the words of Partha, reported them thus to
me, O great king,--Yudhishthira, O Krishna, should be told these words of
mine when the time comes. O chief of the Kauravas. many kings will come
(to thy sacrifice). When they arrive, high honours should be paid unto
them. This would, indeed, be worthy for us. O giver of honours, the king
should further be informed at my request that he should do what is
necessary for preventing a carnage similar to what took place at the time
of presenting the Arghya (on the occasion of the Rajasuya-sacrifice). Let
Krishna also approve of this. Let not. O king, through the ill-feeling of
kings, the people be slaughtered. My man further reported, O king, these
words of Dhananjaya. Listen as I repeat them, 'O monarch, the ruler of
Manipura, my dear son Vabhruvahana, will come at the sacrifice. Do thou
honour him duly for my sake. O puissant one. He is always attached and
deeply devoted to me.'--Hearing these words, king Yudhishthira the just,
approved of them and said as follows.'



SECTION LXXXVII

"Yudhishthira said, 'I have heard, O Krishna, thy agreeable words. They
are such as deserve to be spoken by thee. Gladsome and sweet as nectar
are they, indeed, they fill my heart with great pleasure, O puissant one.
O Hrishikesa, I have heard that innumerable have been the battles which
Vijaya has fought with the kings of the Earth. For what reason is Partha
always dissociated from ease and comfort? Vijaya is exceedingly
intelligent. This, therefore, pains my heart very much. I always, O
Janarddana, think, when I am withdrawn from business, of Kunti's son
Jishnu. The lot of that delighter of the Pandus is exceedingly miserable.
His body has every auspicious mark. What, however, O Krishna, is that
sign in his excellent body in consequence of which he has always to
endure misery and discomfort? That son of Kunti has to bear an
exceedingly large share of unhappiness. I do not see any censurable
indication in his body. It behoves thee to explain the cause to me it I
deserve to hear it. Thus addressed, Hrishikesa, that enhancer of the
glory of the Bhoja princes, having reflected for a long time, answered as
follows--'I do not see any censurable feature in this prince, except that
the cheek bones of this lion among men are a little too high. It is in
consequence of this that that foremost of men has always to be on the
road. I really do not see anything else in consequence of which he could
be made so unhappy.' Thus answered by Krishna of great intelligence, that
foremost of men, viz., king Yudhishthira, said unto the chief of the
Vrishnis that it was even so. The princess Draupadi, however, looked
angrily and askance at Krishna, (for she could not bear the ascription of
any fault to Arjuna). The slayer of Kesi, viz., Hrishikesa, approved of
that indication of love (for his friend) which the princess of Panchala,
who also was his friend, displayed.[204] Bhimasena and the other Kurus,
including the sacrificial priests, who heard of the agreeable triumphs of
Arjuna in course of his following the horse, became highly gratified.
While they were still engaged in discoursing on Arjuna, an envoy came
from that high-souled hero bearing a message from him. Repairing to the
presence of the Kuru king, the intelligent envoy bowed his head in
reverence and informed him of the arrival of that foremost of men, viz.,
Phalguna. On receipt of this intelligence, tears of joy covered the
king's eyes. Large gifts were made to the messenger for the very
agreeable tidings he had brought. On the second day from that date, a
loud din was heard when that foremost of men, that chief of the Kurus,
came. The dust raised by the hoofs of that horse as it walked in close
adjacence to Arjuna, looked as beautiful as that raised by the celestial
steed Uchchaisravas. And as Arjuna advanced he heard many gladdening
words uttered by the citizens. 'By good luck, O Partha, thou art out of
danger. Praise to you and king Yudhishthira! Who else than Arjuna could
come back after having caused the horse to wander over the whole Earth
and after having vanquished all the kings in battle? We have not heard of
such a feat having been achieved by even Sagara and other high-souled
kings of antiquity. Future kings also will never be able to accomplish so
difficult a feat, O foremost one of Kuru's race, as this which thou hast
achieved.' Listening to such words, agreeable to the ear, of the
citizens, the righteous-souled Phalguna entered the sacrificial compound.
Then king Yudhishthira with all his ministers, and Krishna, the delighter
of the Yadus, placing Dhritarashtra in their van, went out for receiving
Dhananjaya. Saluting the feet of his sire (Dhritarashtra), and then of
king Yudhishthira the just of great wisdom, and then worshipping Bhima
and others, he embraced Kesava. Worshipped by them all and worshipping
them in return according to due rites, the mighty-armed hero, accompanied
by those princes, took rest like a ship-wrecked man tossed on the waves
resting on reaching the shore. Meanwhile king Vabhruvahan of great
wisdom, accompanied by his mothers (Chitrangada and Ulupi), came to the
Kuru capital. The mighty-armed prince duly saluted all his seniors of
Kuru's race and the other kings present there, and was honoured by them
all in return. He then entered the excellent abode of his grand-mother
Kunti."'



SECTION LXXXVIII

"Vaisampayana said, 'Entering the palace of the Pandavas the mighty-armed
prince saluted his grand-mother in soothing and sweet accents. Then queen
Chitrangada, and (Ulupi) the daughter of (the snake) Kauravya, together
approached Partha and Krishna with humility. They then met Subhadra and
the other ladies of the Kuru race with due formalities. Kunti gave them
many gems and costly things. Draupadi and Subhadra and the other ladies
of Kuru's race all made presents to them. The two ladies took up their
residence there, using costly beds and seats, treated with affection and
respect by Kunti herself from desire of doing what was agreeable to
Partha. King Vabhruvahana of great energy, duly honoured (by Kunti), then
met Dhritarashtra according to due rites. Repairing then to king
Yudhishthira and Bhima and the other Pandavas, the mighty prince of
Manipura saluted them all with humility. They all embraced him with great
affection and honoured him duly. And those mighty car-warriors highly
gratified with him, made large gifts of wealth unto him. The king of
Manipura then humbly approached Krishna, that hero armed with the discus
and the mace, like a second Pradyumna approaching his sire. Krishna gave
unto the king a very costly and excellent car adorned with gold and unto
which were yoked excellent steeds. Then king Yudhishthira the just, and
Bhima, and Phalguna, and the twins, each separately honoured him and made
costly presents unto him. On the third day, the sage Vyasa, the son of
Satyavati, that foremost of eloquent men, approaching Yudhishthira
said,--'From this day, O son of Kunti, do thou begin thy sacrifice. The
time for it has come. The moment for commencing the rite is at hand. The
priests are urging thee. Let the sacrifice be performed in such a way
that no limb may become defective. In consequence of the very large
quantity of gold that is required for this sacrifice, it has come to be
called the sacrifice of profuse gold. Do thou also, O great king, make
the Dakshina of this sacrifice three times of what is enjoined. Let the
merit of thy sacrifice increase threefold. The Brahmanas are competent
for the purpose.[205] Attaining to the merits then of three
Horse-sacrifices, each with profuse presents, thou shalt be freed, O
king, from the sin of having slain thy kinsmen. The bath that one
performs upon completion of the Horse-sacrifice, O monarch, is highly
cleansing and productive of the highest merit. That merit will be thine,
O king of Kuru's race. Thus addressed by Vyasa of immeasurable
intelligence, the righteous-souled Yudhishthira of great energy underwent
the Diksha for performance of the Horse-sacrifice.[206] The mighty-armed
monarch then performed the great Horse-sacrifice characterised by gifts
of food and presents in profusion and capable of fructifying every wish
and producing every merit. The priests, well conversant with the Vedas,
did every rite duly, moving about in all directions. They were all
well-trained, and possessed of omniscience. In nothing was there a
swerving from the ordinances and nothing was down improperly. Those
foremost of regenerate persons followed the procedure as laid down (in
the scriptures) and as it should be followed in those points about which
no directions are given.[207] Those best of regenerate ones, having first
performed the rite called Pravargya, otherwise called Dharma, then duly
went through the rite of Abhishava, O king.[208] Those foremost of
Soma-drinkers, O monarch, extracting the juice of the Soma, then
performed the Savana rite following the injunctions of the scriptures.
Among those that came to that sacrifice none could be seen who was
cheerless, none who was poor, none who was hungry, none who was plunged
into grief, and none that seemed to be vulgar. Bhimasena of mighty energy
at the command of the king, caused food to be ceaselessly distributed
among those that desired to eat. Following the injunctions of the
scriptures, priests, well-versed in sacrificial rites of every kind,
performed every day all the acts necessary to complete the great
sacrifice. Amongst the Sadasayas of king Yudhishthira of great
intelligence there was none who was not well conversant with the six
branches of (Vedic). learning. There was none among them that was not an
observer of vows, none that was not an Upadhyaya; none that was not well
versed in dialectical disputations. When the time came for erecting the
sacrificial stake, O chief of Bharata's race, six stakes were set up that
were made of Vilwa,[209] six that were made of Khadira, and six that were
made of Saravarnin. Two stakes were get up by the priests that were made
of Devadaru in that sacrifice of the Kuru king, and one that was made of
Sleshmataka. At the command of the king, Bhima caused some other stakes
to be set up, for the sake of beauty only, that were made of gold.
Adorned with fine cloths supplied by the royal sage, those stakes shone
there like Indra and the deities with the seven celestial Rishis standing
around them in Heaven. A number of golden bricks were made for
constructing therewith a Chayana. The Chayana made resembled in beauty
that which had been made for Daksha, the lord of creatures (on the
occasion of his great sacrifice). The Chayana measured eight and ten
cubits and four stories or lairs. A golden bird, of the shape of Garuda,
was then made, having three angles.[210] Following the injunctions of the
scriptures, the priests possessed of great learning then duly tied to the
stakes both animals and birds, assigning each to its particular
deity.[211] Bulls, possessed of such qualifications as are mentioned in
the scriptures, and aquatic animals were properly tied to the stakes
after the rites relating to the sacrificial fire had been performed. In
that sacrifice of the high-souled son of Kunti, three hundred animals
were tied to the stakes setup, including that foremost of steeds. That
sacrifice looked exceedingly beautiful as if adorned with the celestial
Rishis, with the Gandharvas singing in chorus and the diverse tribes of
Apsaras dancing in merriment. It teemed, besides, with Kimpurushas and
was adorned with Kinnaras. All around it were abodes of Brahmanas crowned
with ascetic success. There were daily seen the disciples of Vyasa, those
foremost of regenerate ones, who are compilers of all branches of
learning, and well conversant with sacrificial rites. There was Narada,
and there was Tumvuru of great splendour. There were Viswavasu and
Chitrasena and others, all of whom were proficient in music. At intervals
of the sacrificial rites, those Gandharvas, skilled in music and well
versed in dancing, used to gladden the Brahmanas who were engaged in the
sacrifice.'"



SECTION LXXXIX

"Vaisampayana said, 'Having cooked, according to due rites, the other
excellent animals that were sacrificed, the priests then sacrificed,
agreeably to the injunctions of the scriptures, that steed (which had
wandered over the whole world). After cutting that horse into pieces,
conformably to scriptural directions, they caused Draupadi of great
intelligence, who was possessed of the three requisites of mantras,
things, and devotion, to sit near the divided animal. The Brahmanas then
with cool minds, taking up the marrow of that steed, cooked it duly, O
chief of Bharata's race. King Yudhishthira the just, with all his younger
brothers, then smelled, agreeably to the scriptures, the smoke, capable
of cleansing one from every sin, of the marrow that was thus cooked. The
remaining limbs, O king, of that horse, were poured into the fire by the
sixteen sacrificial priests possessed of great wisdom. Having thus
completed the sacrifice of that monarch, who was endued with the energy
of Sakra himself, the illustrious Vyasa with his disciples eulogised the
king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand
crores of golden nishkas, and unto Vyasa he gave away the whole Earth.
Satyavati's son Vyasa, having accepted the Earth, addressed that foremost
one of Bharata's race, viz., king Yudhishthira the just, and said, 'O
best of kings, the Earth which thou hast given me I return unto thee. Do
thou give me the purchasing value, for Brahmanas are desirous of wealth
(and have no use with the Earth).' The high-souled Yudhishthira of great
intelligence staying with his brothers in the midst of the kings invited
to his sacrifice, said unto those Brahmanas, The 'Dakshina ordained in
the scriptures for the great Horse-sacrifice is the Earth. Hence, I have
given away unto the sacrificial priests the Earth conquered by Arjuna. Ye
foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth
among yourselves. Indeed, do you divide the Earth into four parts
according to what is done in the Chaturhotra sacrifice. Ye best of
regenerate ones I do not desire to appropriate what now belongs to the
Brahmanas. Even this, ye learned Brahmanas, has been the intention always
cherished by myself and my brothers.' When the king said these words, his
brothers and Draupadi also said, 'Yes, it is even so.' Great was the
sensation created by this announcement. Then, O Bharata, an invisible
voice was heard in the welkin, saying,--'Excellent, Excellent!' The
murmurs also of crowds of Brahmanas as they spoke arose. The Island-born
Krishna, highly applauding him, once more addressed Yudhishthira, in the
presence of the Brahmanas, saying, 'The Earth has been given by thee to
me. I, however, give her back to thee. Do thou give unto these Brahmanas
gold. Let the Earth be thine.' Then Vasudeva, addressing king
Yudhishthira the just, said, 'It behoveth thee to do as thou art bid by
the illustrious Vyasa.' Thus addressed, the foremost one of Kuru's race,
along with all his brothers, became glad of soul, and gave away millions
of golden coins, in fact, trebling the Dakshina ordained for the
Horse-sacrifice. No other king will be able to accomplish what the Kuru
king accomplished on that occasion after the manner of Marutta. Accepting
that wealth, the Island-born sage, Krishna, of great learning, gave it
unto the sacrificial priests, dividing it into four parts. Having paid
that wealth as the price of the Earth, Yudhishthira, cleansed of his sins
and assured of Heaven rejoiced with his brothers. The sacrificial
priests, having got that unlimited quantity of wealth, distributed it
among the Brahmanas gladly and according to the desire of each recipient.
The Brahmanas also divided amongst themselves, agreeably to
Yudhishthira's permission, the diverse ornaments of gold that were in the
sacrificial compound, including the triumphal arches, the stakes, the
jars, and diverse kinds of vessels. After the Brahmanas had taken as much
as they desired, the wealth that remained was taken away by Kshatriyas
and Vaisyas and Sudras and diverse tribes of Mlechechas. Thus gratified
with presents by king Yudhishthira of great intelligence, the Brahmanas,
filled with joy, returned to their respective abodes. The holy and
illustrious Vyasa respectfully presented his own share, which was very
large, of that gold unto Kunti. Receiving that gift of affection from her
father-in-law, Pritha became glad of heart and devoted it to the
accomplishment of diverge acts of merit. King Yudhishthira, having bathed
at the conclusion of his sacrifice and become cleansed of all his sins,
shone in the midst of his brothers, honoured by all, like the chief of
the celestials in the midst of the denizens of Heaven. The sons of Pandu,
surrounded by the assembled kings, looked as beautiful, O king, as the
planets in the midst of the stars. Unto those kings they made presents of
various jewels and gems, and elephants and horses and ornaments of gold,
and female slaves and cloths and large measures of gold. Indeed, Pritha's
son by distributing that untold wealth among the invited monarchs, shone,
O king, like Vaisravana, the lord of treasures. Summoning next the heroic
king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in
profusion and gave him permission to return home. The son of Pandu, for
gratifying his sister Dussala, established her infant grandson in his
paternal kingdom. The Kuru king Yudhishthira, having a full control over
his senses, then dismissed the assembled kings all of whom had been
properly classed and honoured by him.[212] The illustrious son of Pandu,
that chastiser of foes, then duly worshipped the high-souled Govinda and
Valadeva of great might, and the thousands of other Vrishni heroes having
Pradyumna for their first. Assisted by his brothers, he then dismissed
them for returning to Dwaraka. Even thus was celebrated that sacrifice of
king Yudhishthira the just, which was distinguished by a profuse
abundance of food and wealth and jewels and gems, and oceans of wines of
different kinds. There were lakes whose mire consisted of ghee, and
mountains of food. There were also, O chief of Bharata's race, miry
rivers made of drinks having the six kinds of taste. Of men employed in
making and eating the sweetmeats called Khandavaragas, and of animals
slain for food, there was no end.[213] The vast space abounded with men
inebriated with wine, and with young ladies filled with joy. The
extensive grounds constantly echoed with the sounds of drums and the
blare of conches. With all these, the sacrifice became exceedingly
delightful. 'Let agreeable things be given away,'--'Let agreeable food be
eaten,'--these were the sounds that were repeatedly heard day and night
in that sacrifice. It was like a great festival, full of rejoicing and
contented men. People of diverse realms speak of that sacrifice to this
day. Having showered wealth in torrents, and diverse objects of desire,
and jewels and gems, and drinks of various kinds, the foremost one of
Bharata's race, cleansed of all his sins, and his purpose fulfilled,
entered his capital. '"



SECTION XC

"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident
that occurred in the sacrifice of my grandsires.'

"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident
that occurred, O puissant monarch, at the conclusion of that great
horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen
and relatives and friends, and all the poor, the blind, and the helpless
ones had been gratified, O chief of Bharata's race, when the gifts made
in profusion were being spoken of on all sides, indeed, when flowers were
rained down on the head of king Yudhishthira the just, a blue-eyed
mongoose, O sinless one, with one side of his body changed into gold,
came there and spoke in a voice that was as loud and deep as thunder.
Repeatedly uttering such deep sounds and thereby frightening all animals
and birds, that proud denizen of a hole, with large body, spoke in a
human voice and said, 'Ye kings, this great sacrifice is not equal to a
prastha of powdered barley given away by a liberal Brahmana of
Kurukshetra who was observing the Unccha vow.' Hearing these words of the
mongoose, O king, all those foremost of Brahmanas became filled with
wonder. Approaching the mongoose, they then asked him, saying, 'Whence
hast thou come to this sacrifice, this resort of the good and the pious?
What is the extent of thy might? What thy learning? And what thy refuge?
How should we know thee that thus censurest this our sacrifice? Without
having disregarded any portion of the scriptures, everything that should
be done has been accomplished here according to the scriptures and
agreeably to reason, with the aid of diverse sacrificial rites. Those who
are deserving of worship have been duly worshipped here according to the
way pointed out by the scriptures. Libations have been poured on the
sacred fire with the aid of proper mantras. That which should be given
has been given away without pride. The regenerate class have been
gratified with gifts of diverse kinds. The Kshatriyas have been gratified
with battles fought according to just methods. The grandsires have been
gratified with Sraddhas. The Vaisyas have been gratified by the
protection offered to them, and many foremost of women have been
gratified by accomplishing their desires. The Sudras have been gratified
by kind speeches, and others with the remnants of the profuse wealth
collected on the spot. Kinsmen and relatives have been gratified by the
purity of behaviour displayed by our king. The deities have been
gratified by libations of clarified butter and acts of merit, and
dependants and followers by protection. That therefore, which is true, do
thou truly declare unto these Brahmanas. Indeed, do thou declare what is
agreeable to the scriptures and to actual experience, asked by the
Brahmanas who are eager to know. Thy words seem to demand credit. Thou
art wise. Thou bearest also a celestial form. Thou hast come into the
midst of learned Brahmanas. It behoveth thee to explain thyself.' Thus
addressed by those regenerate persons, the mongoose, smiling, answered
them as follows. 'Ye regenerate ones, the words I have uttered are not
false. Neither have I spoken them from pride. That which I have said may
have been heard by you all. Ye foremost of regenerate persons, this
sacrifice is not equal in merit to the gift of a prastha of powdered
barley. Without doubt, I should say this, ye foremost of Brahmanas.
Listen to me with undivided attention as I narrate what happened to thee
truly. Wonderful and excellent was the occurrence that fell out. It was
witnessed by me and its consequences were felt by me. The incident
relates to a liberal Brahmana dwelling in Kurukshetra in the observance
of the Unccha vow. In consequence of that incident he attained to Heaven,
ye regenerate ones, along with his wife and son and daughter-in-law. And
in consequence of what then happened half my body became transformed into
gold.'

"The Mongoose continued, 'Ye regenerate ones, I shall presently tell you
what the excellent fruit was of the gift, made by a Brahmana, of a very
little measure (of powdered barley) obtained by lawful means. On that
righteous spot of ground known by the name of Kurukshetra, which is the
abode of many righteous persons, there lived a Brahmana in the observance
of what is called the Unccha vow. That mode of living is like unto that
of the pigeon.[214] He lived there with his wife and son and
daughter-in-law and practised penances. Of righteous soul, and with
senses under complete control, he adopted the mode of living that is
followed by a parrot. Of excellent vows, he used to eat everyday at the
sixth division.[215] If there was nothing to eat at the sixth division of
the day, that excellent Brahmana would fast for that day and eat the next
day at the sixth division. On one occasion, ye Brahmanas, there occurred
a dreadful famine in the land. During that time there was nothing stored
in the abode of that righteous Brahmana. The herbs and plants were all
dried up and the whole realm became void of foodstore. When the
accustomed hours came for eating, the Brahmana had nothing to eat. This
occurred day after day. All the members of his family were afflicted with
hunger but were obliged to pass the days as best they could. One day, in
the month of Jaishtha, while the Sun was in the meridian, the Brahmana
was engaged in picking up grains of corn. Afflicted by heat and hunger,
he was practising even this penance. Unable to obtain grains of corn, the
Brahmana soon became worn out with hunger and toil. Indeed, with all the
members of his family, he had no food to eat. That best of Brahmanas
passed the days in great suffering. One day, after the sixth division
came, he succeeded in obtaining a prastha of barley. That barley was then
reduced by those ascetics to powder for making what is called Saktu of
it. Having finished their silent recitations and other daily rites, and
having duly poured libations on the sacred fire, those ascetics divided
that little measure of powdered barley amongst themselves so that the
share of each came up to the measure of a Kudava.[216] As they were about
to sit down for eating, there came unto their abode a guest. Beholding
the person who came as a guest, all of them became exceedingly glad.
Indeed, seeing him, they saluted him and made the usual enquiries of
welfare. They were of pure minds, self-restrained, and endued with faith
and control over the passions. Freed from malice, they had conquered
wrath. Possessed of piety, they were never pained at the sight of other
people's happiness. They had cast off pride and haughtiness and anger.
Indeed, they were conversant with every duty, ye foremost of regenerate
ones. Informing their guest of their own penances and of the race or
family to which they belonged, and ascertaining from him in return those
particulars, they caused that hungry guest of theirs to enter their
cottage. Addressing him they said, 'This is the Arghya for thee. This
water is for washing thy feet. There are scattered some Kusa grass for
thy seat, O sinless one. Here is some clean Saktu acquired by lawful
means, O puissant one. Given by us, O foremost of regenerate persons, do
thou accept it,' Thus addressed by them, that Brahmana accepted the
Kudava of powdered barley that was offered to him and ate it all. But his
hunger, O king, was not appeased by what he ate. The Brahmana in the
observance of the Unccha vow, seeing that his guest's hunger was still
unappeased, began to think of what other food he could place before him
for gratifying him. Then his wife said unto him,--'Let my share be given
unto him. Let this foremost of regenerate persons be gratified and let
him then go whithersoever he will.' Knowing that his chaste wife who said
so was herself afflicted by hunger, that best of Brahmanas could not
approve of her share of the powdered barley being given to the guest.
Indeed, that best of Brahmanas possessed of learning, knowing from his
own state that his aged, toil-worn, cheerless, and helpless wife was
herself afflicted by hunger and seeing that lady who had been emaciated
into mere skin and bone was quivering with weakness, addressed her and
said, 'O beautiful one, with even animals, with even worms and insects,
wives are fed and protected. It behoveth thee not, therefore, to say so.
The wife treats her lord with kindness and feeds and protects him.
Everything appertaining to religion, pleasure, and wealth, careful
nursing, offspring for perpetuating the race, are all dependent on the
wife. Indeed, the merits of a person himself as also of his deceased
ancestors depend also on her. The wife should know her lord by his acts.
Verily, that man who fails to protect his wife earns great infamy here
and goes into Hell hereafter. Such a man falls down from even a position
of great fame and never succeeds in acquiring regions of happiness
hereafter.' Thus addressed, she answered him, saying, 'O regenerate one,
our religious acts and wealth are united. Do thou take a fourth of this
barley. Indeed, be gratified with me. Truth, pleasure, religious merit,
and Heaven as acquirable, by good qualities, of women, as also all the
objects of their desire, O foremost of regenerate ones, are dependent on
the husband. In the production of offspring the mother contributes her
blood. The father contributes his seed. The husband is the highest deity
of the wife. Through the grace of the husband, women obtain both pleasure
and offspring as the reward. Thou art my Pati (lord) for the protection
thou givest me. Thou art my Bhartri for the means of sustenance thou
givest me. Thou art, again, boon-giver to me in consequence of thy having
presented me a son. Do thou, therefore, (in return for so many favours),
take my share of the barley and give it unto the guest. Overcome by
decrepitude, thou art of advanced years. Afflicted by hunger thou art
exceedingly weakened. Worn out with fasts, thou art very much emaciated.
(If thou couldst part with thy share, why should not I part with mine)'
Thus addressed by her, he took her share of the powdered barley and
addressing his guest said,--'O regenerate one, O best of men, do thou
accept this measure of powdered barley as well.' The Brahmana, having
accepted that quantity, immediately ate it up, but his hunger was not yet
appeased. Beholding him ungratified, the Brahmana in the observance of
the Unccha vow became thoughtful. His son then said unto him, 'O best of
men, taking my share of the barely do thou give it to the guest. I regard
this act of mine as one of great merit. Therefore, do it. Thou shouldst
be always maintained by me with great care. Maintenance of the father is
a duty which the good always covet. The maintenance of the father in his
old age is the duty ordained for the son. Even this is the eternal sruti
(audition) current in the three worlds, O learned Rishi. By barely living
thou art capable of practising penances. The life-breath is the great
deity that resides in the bodies of all embodied creatures.'[217]

"The father, at this, said, 'If thou attainest to the age of even a
thousand years, thou wilt still seem to me to be only a little child.
Having begotten a son, the sire achieves success through him. O puissant
one, I know that the hunger of children is very strong. I am old. I shall
somehow succeed in holding my life-breaths. Do thou, O son, become strong
(by eating the food that has fallen to thy share). Old and decrepit as I
am, O son, hunger scarcely afflicts me. I have, again, for many years,
practised penances. I have no fear of death.'

"The son said, 'I am thy offspring. The Sruti declares that one's
offspring is called putra because one is rescued by him. One's own self,
again, takes birth as one's son. Do thou, therefore, rescue thyself by
thy own self (in the form of thy son).'

"The father said, 'In form thou art like me. In conduct and in
self-restraint also thou art my like. Thou hast been examined on various
occasions by me. I shall, therefore, accept thy share of the barley, O
son.' Having said this, that foremost of regenerate persons cheerfully
took his son's share of the barley and smilingly presented it to his
regenerate guest. Having eaten that barley also, the guest's hunger was
not appeased. The righteous-souled host in the observance of the unccha
vow became ashamed (at the thought that he had nothing more to give).
Desirous of doing what was agreeable to him, his chaste daughter-in-law
then, bearing her share of the barley, approached him and said, 'Through
thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore,
take my share of the barley and give it unto this guest. Through thy
grace, numerous regions of beatitude will be mine for eternity. Through
the grandson one obtains those regions repairing whither one has not to
endure any kind of misery. Like the triple aggregate beginning with
Religion, or the triple aggregate of sacred fires, there is a triple
aggregate of everlasting Heavens, depending upon the son, the grandson,
and the great-grandson. The son is called Putra because he frees his
sires from debt. Through sons and grandsons one always enjoys the
happiness of those regions which are reserved for the pious and the good.'

"The father-in-law said, 'O thou of excellent vows and conduct, beholding
thee wasted by wind and sun, deprived of thy very complexion, emaciated
and almost destitute of consciousness through hunger, how can I be such a
transgressor against the rules of righteousness as to take thy share of
the barley? O auspicious damsel, it behoves thee not to say so, for the
sake of those auspicious results for which every family must strive.[218]
O auspicious damsel, how can I behold thee: at even this, the sixth
division of the day, abstaining from food and observing vows? Thou art
endued with purity and good conduct and penances. Alas, even thou hast to
pass thy days in so much misery. Thou art a child, afflicted by hunger,
and belongest to the softer sex. Thou shouldst be always protected by me.
Alas, I have to see thee worn out with fasts, O thou that art the
delighter of all thy kinsmen.'

"The daughter-in-law said, 'Thou art the senior of my senior since thou
art the deity of my deity. Thou art verily the god of my god. Do thou,
therefore, O puissant one, take my share of the barley. My body,
life-breaths, and religious rites have all one purpose viz., the service
of my senior. Through thy grace, O learned Brahmana, I shall obtain many
regions of happiness hereafter. I deserve to be looked after by thee.
Know, O regenerate one, that I am wholly devoted to thee. Cherishing also
this thought, viz., that my happiness is thy concern, it behoveth thee to
take this my share of the barley.'

"The father-in-law said, 'O chaste lady, in consequence of such conduct
of thine thou wilt for ever shine in glory, for endued with vows and
steadiness in religious rites, thy eyes are directed to that conduct
which should be observed towards seniors. Therefore, O daughter-in-law, I
shall take thy share of the barley. Thou deservest not to be deceived by
me, reckoning all thy virtues. Thou art truly, O blessed damsel, the
foremost of all persons observing the duties of righteousness.' Having
said so unto her, the Brahmana took her share of the barley and gave it
unto his guest. At this the guest became gratified with the high-souled
Brahmana endued with great piety. With gratified soul, that first of
regenerate person, possessed of great eloquence, who was none else than
the deity of Righteousness in a human form, then addressed that foremost
of Brahmanas and said, 'O best of regenerate ones, I am exceedingly
gratified with this pure gift of thine, this gift of what was acquired by
lawful means by thee, and which thou didst freely part with, agreeably to
the rules of righteousness. Verily, this gift of thine is being bruited
about in Heaven by the denizens of that happy region. Behold, flowers
have been rained down from the firmament on the Earth. The celestial
Rishis, the deities, the Gandharvas, those who walk before the deities,
and the celestial messengers, are all praising thee, struck with wonder
at thy gift. The regenerate Rishis who dwell in the regions of Brahma,
seated on their cars, are solicitous of obtaining thy sight. O foremost
of regenerate persons, go to Heaven. The Pitris residing in their own
region have all been rescued by thee. Others also who have not attained
to the position of Pitris have equally been rescued by thee for countless
Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances,
and thy acts of piety done with a pure heart, go thou to Heaven. O thou
of excellent vows, thou practisest penances with great devotion. Thy
gifts have, therefore, gratified the deities highly, O best of regenerate
ones. Since thou hast made this gift, in a season of great difficulty,
with a pure heart, thou hast, by this act of thine, conquered Heaven.
Hunger destroys one's wisdom and drives off one's righteous
understanding. One whose intelligence is overwhelmed by hunger casts off
all fortitude. He, therefore, that conquers hunger conquers Heaven
without doubt. One's righteousness is never destroyed as long as one
cherishes the inclination of making gifts. Disregarding filial affection,
disregarding the affection one feels for one's wife, and reckoning
righteousness as the foremost, thou hast paid no heed to the cravings of
nature. The acquisition of wealth is an act of slight merit. Its gift to
a deserving person is fraught with greater merit. Of still greater merit
is the (proper) time. Lastly, devotion (in the matter of gift) is fraught
with the highest merit. The door of Heaven is very difficult to see.
Through heedlessness men fail to obtain a sight of it. The bar of
Heaven's door has cupidity for its seed. That bar is kept fastened by
desire and affection. Verily, Heaven's door is unapproachable. Those men
who subdued wrath and conquered their passions, those Brahmanas who are
endued with penances and who make gifts according to the measure of their
ability, succeed in beholding it. It has been said that he that gives
away a hundred, having a thousand, he that gives away ten, having a
hundred, and he that gives a handful of water, having no wealth, are all
equal in respect of the merit they earn. King Rantideva, when divested of
all his wealth, gave a small quantity of water with a pure heart. Through
this gift, O learned Brahmana, he went to Heaven. The deity of
righteousness is never gratified so much with large gifts of costly
things as with gifts of even things of no value, if acquired lawfully and
given away with devotion and faith. King Nriga had made gifts of
thousands of kine unto the regenerate class. By giving away only one cow
that did not belong to him, he fell into Hell. Usinara's son Sivi of
excellent vows, by giving away the flesh of his own body, is rejoicing in
Heaven, having attained to the regions of the righteous. Mere wealth is
not merit. Good men acquire merit by exerting to the best of their power
and with the aid of pious meals. One does not acquire such merit by means
of even diverse sacrifices as with even a little wealth that has been
earned lawfully. Through wrath, the fruits of gifts are destroyed.
Through cupidity one fails to go to Heaven. One conversant with the
merits of gift, and leading a just course of conduct succeeds, through
penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by
thee (of a prastha of powdered barley) is much greater than what one
acquires by many Rajasuya sacrifices with profuse gifts or many
Horse-sacrifices. With this prastha of powdered barley thou hast
conquered the eternal region of Brahman. Go thou in happiness, O learned
Brahmana, to the abode of Brahman that is without the stain of darkness.
O foremost of regenerate persons, a celestial car is here for all of you.
Do thou ascend it as pleasest thee, O Brahmana, I am the deity of
Righteousness. Behold me! Thou hast rescued thy body. The fame of thy
achievement will last in the world. With thy wife, thy son, and thy
daughter-in-law, go now to Heaven.'--After the deity of Righteousness had
said these words, that Brahmana, with his wife, son and daughter-in-law,
proceeded to Heaven. After that learned Brahmana, conversant with all
duties, had thus ascended to Heaven with his son, daughter-in-law, and
wife numbering the fourth, I came out of my hole. There with the scent of
that powdered barley, with the mire caused by the water (which the
Brahmana had given to his guest), with the contact (of my body) with the
celestial flowers that had been rained down, with the particles of the
barley-powder which that good man had given away, and the penances of
that Brahmana, my head became gold, Behold, in consequence of the gift of
that Brahmana who was firm in truth, and his penances, half of this my
ample body has become golden. Ye regenerate ones, for converting the rest
of my body into gold I repeatedly repair, with a cheerful heart, to the
retreats of ascetics and the sacrifices performed by kings. Hearing of
this sacrifice of the Kuru king endued with great wisdom, I came hither
with high hopes. I have not, however, been made gold. Ye foremost of
Brahmanas, it was for this that I uttered those words, viz., that this
sacrifice can by no means compare with (the gift of) that prastha of
powdered barley. With the grains of that prastha of powdered barley, I
was made gold on that occasion. This great sacrifice however, is not
equal to those grains. Even this is my opinion.' Having said those words
unto all those foremost of Brahmanas, the mongoose disappeared from their
sight. Those Brahmanas then returned to their respective homes.'

"Vaisampayana continued, 'O conquerer of hostile towns, I have now told
thee all relating to that wonderful incident which occurred in that great
Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice.
Millions of Rishis have ascended to Heaven with the aid of only their
penances. Abstention from injury as regards all creatures, contentment,
conduct, sincerity, penances, self-restraint, truthfulness, and gifts are
each equal in point of merit to sacrifice."'



SECTION XCI

"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices.
The great Rishis are attached to penances. Learned Brahmanas are
observant of tranquillity of mind, peacefulness of behaviour, and
self-restraint. Hence it seems that nothing can be seen in this world
which can compare with the fruits of sacrifices. Even this is my
conviction. That conviction, again, seems to be undoubtedly correct.
Innumerable kings, O best of regenerate persons, having worshipped the
deities in sacrifices, earned high fame here and obtained Heaven
hereafter. Endued with great energy, the puissant chief of the deities
viz., Indra of a thousand eyes, obtained the sovereignty over the deities
through the many sacrifices he performed with gifts in profusion and
attained to the fruition of all his wishes. When king Yudhishthira, with
Bhima and Arjuna by him, resembled the chief of the deities himself in
prosperity and prowess, why then did that mongoose depreciate that great
Horse-sacrifice of the high-souled monarch?'

"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee
duly, O Bharata, on the excellent ordinances relating to sacrifice and
the fruits also, O ruler of men, that sacrifice yields. Formerly, on one
occasion Sakra performed a particular sacrifice. While the limbs of the
sacrifice were spread out, the Ritwijas became busy in accomplishing the
diverse rites ordained in the scriptures. The pourer of libations,
possessed of every qualification, became engaged in pouring libations of
clarified butter. The great Rishis were seated around. The deities were
summoned one by one by contented Brahmanas of great learning uttering
scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not
fatigued with what they did, recited the Mantras of the Yajurveda in soft
accents. The time came for slaughtering the animals. When the animals
selected for sacrifice were seized, the great Rishis, O king, felt
compassion for them. Beholding that the animals had all become cheerless,
those Rishis, endued with wealth of penances, approached Sakra and said
unto him, 'This method of sacrifice is not auspicious. Desirous of
acquiring great merit as thou art, this is verily an indication of thy
unacquaintance with sacrifice. O Purandara, animals have not been
ordained to be slaughtered in sacrifices. O puissant one, these
preparations of thine are destructive of merit. This sacrifice is not
consistent with righteousness. The destruction of creatures can never be
said to be an act of righteousness. If thou wishest it, let thy priests
perform thy sacrifice according to the Agama. By performing a sacrifice
according to the (true import of the) scriptural ordinances, great will
be the merit achieved by thee. O thou of a hundred eyes, do thou perform
the sacrifice with seeds of grain that have been kept for three years.
Even this, O Sakra, would be fraught with great righteousness and
productive of fruits of high efficacy.' The deity of a hundred
sacrifices, however, influenced by pride and overwhelmed by stupefaction,
did not accept these words uttered by the Rishis. Then, O Bharata, a
great dispute arose in that sacrifice of Sakra between the ascetics as to
how sacrifices should be performed, that is, should they be performed
with mobile creatures or with immobile objects. All of them were worn out
with disputation. The Rishis then, those beholders of truth, having made
an understanding with Sakra (about referring the matter to arbitration)
asked king Vasu, 'O highly blessed one, what is the Vedic declaration
about sacrifices? Is it preferable to perform sacrifices with animals or
with steeds and juices? Hearing the question, king Vasu, without all
judging of the strength or weakness of the arguments on the two sides, at
once answered, saying, 'Sacrifices may be performed with whichever of the
two kinds of objects is ready.' Having answered the question thus, he had
to enter the nether regions. Indeed the puissant ruler of the Chedis had
to undergo that misery for having answered falsely. Therefore, when a
doubt arises, no person, however wise, should singly decide the matter,
unless he be the puissant and self-born Lord himself of creatures. Gifts
made by a sinner with an impure understanding, even when they are very
large, become lost. Such gifts go for nothing. By the gifts made by a
person of unrighteous conduct,--one, that is, who is of sinful soul and
who is a destroyer, just fame is never acquired either here or hereafter.
That person of little intelligence who, from desire of acquiring merit,
performs sacrifices with wealth acquired by unrighteous means, never
succeeds in earning merit. That low wretch of sinful soul, who
hypocritically assuming a garb of righteousness mikes gifts unto
Brahmanas, only creates the conviction in men about his own righteousness
(without earning true merit). That Brahmana of uncontrolled conduct, who
acquires wealth by sinful acts, over overwhelmed by passion and
stupefaction, attains at last to the goal of the sinful. Someone,
overwhelmed by cupidity and stupefaction, becomes bent on strong wealth.
He is seen to persecute all creatures, urged by a sinful and impure
understanding. He who, having acquired wealth by such means, makes gifts
or performs sacrifices therewith, never enjoys the fruits of those gifts
or sacrifices in the other world in consequence of the wealth having been
earned by unrighteous means. Men endued with wealth of penances, by
giving away, to the best of their power, grains of corn picked up from
the fields or roots or fruits or pot-herbs or water or leaves, acquire
great merit and proceed to Heaven. Even such gifts, as also compassion to
all creatures, and Brahmacharyya, truthfulness of speech and kindness,
and fortitude, and forgiveness, constitute the eternal foundations of
Righteousness which itself is eternal. We hear of Visvamitra and other
kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka,
and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many
other kings, endued with wealth of penances, having made gifts of
articles acquired lawfully, have attained to high success. Those amongst
Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to
penances, O Bharata, and who purify themselves by gifts and other acts of
righteousness, proceed to Heaven."



SECTION XCII

"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth
acquired by lawful means, do thou discourse to me fully on it. Thou art
well-conversant with the subject and therefore, it behoveth thee to
explain it. O regenerate one, thou hast said unto me what the high fruit
was that accrued unto that Brahmana, who lived according to the Unccha
mode, through his gift of powdered barley. Without doubt, all thou hast
said is true. In what way, however, was the attainment held certain of
the highest end in all sacrifices? O foremost of regenerate persons, it
behoveth thee to expound this to me in all its details.'

"Vaisampayana said, 'In this connection is cited this old narrative, O
chastiser of foes, of what occurred in former days in the great sacrifice
of Agastya. In olden days, O king, Agastya of great energy, devoted to
the good of all creatures, entered into a Diksha extending for twelve
years.[219] In that sacrifice of the high-souled Rishi many Hotris were
engaged that resembled blazing fires in the splendour of their bodies.
Among them were men that subsisted upon roots or fruits, or that used two
pieces of stone only for husking their corn, or that were supported by
only the rays (of the moon). Among them were also men who never took any
food unless it was placed before them by others solicitous of feeding
them, and those who never ate anything without having first served the
deities, the Pitris, and guests, and those who never washed the food
which they took. There were also Yatis and Bikshus among them, O king.
All of them were men who had obtained a sight of the deity of
Righteousness in his embodied form. They had subjugated wrath and
acquired a complete mastery over all their senses. Living in the
observance of self-restraint, they were freed from pride and the desire
of injuring others. They were always observant of a pure conduct and were
never obstructed (in the prosecution of their purposes) by their senses.
Those great Rishis attended that sacrifice and accomplished its various
rites. The illustrious Rishi (Agastya) acquired the food that was
collected in that sacrifice and that came up to the required measure, by
lawful means according to the best of his power. Numerous other ascetics
at that time performed large sacrifices. As Agastya, however, was engaged
in that sacrifice of his, the thousand-eyed Indra, O best of the
Bharatas, ceased to pour rain (on the Earth). At the intervals, O king,
of the sacrificial rites, this talk occurred among those Rishis of
cleansed souls about the high-souled Agastya, viz., 'This Agastya,
engaged in sacrifice, is making gifts of food with heart purged of pride
and vanity. The deity of the clouds, however, has ceased to pour rain.
How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas,
is great and extends for twelve years. The deity will not pour rain for
these twelve years. Reflecting on this, it behoveth you to do some favour
unto this Rishi of great intelligence, viz., Agastya of severe penances.'
When these words were said, Agastya of great prowess, gratifying those
ascetics by bending his head, said, 'If Vasava does not pour rain for
those twelve years, I shall then perform the mental sacrifice. Even this
is the eternal ordinance. If Vasava does not pour rain for these twelve
years, I shall then perform the Touch-sacrifice. Even this is the eternal
sacrifice. If Vasava does not pour rain for these twelve years, I shall
then, putting forth all my exertion, make arrangements for other
sacrifices characterised by the observance of the most difficult and
severe vows. This present sacrifice of mine, with seeds, has been
arranged for by me with labour extending for many years.[220] I shall,
with seeds, accomplish much good. No impediment will arise. This my
sacrifice is incapable of being baffled. It matters little whether the
deity pours rains or no downpours happen. Indeed, if Indra does not, of
his own will, show any regard for me, I shall, in that case, transform
myself into Indra and keep all creatures alive. Every creature, on
whatever food he has been nourished, will continue to be nourished on it
as before. I can even repeatedly create a different order of things. Let
gold and whatever else of wealth there is, come to this place today. Let
all the wealth that occurs in the three worlds come here today of its own
accord. Let all the tribes of celestial Apsaras, all the Gandharvas along
with the Kinnaras, and Viswavasu, and others there are (of that order),
approach this sacrifice of mine. Let all the wealth that exists among the
Northern Kurus, come of their own accord to these sacrifices. Let Heaven,
and all those who have Heaven for their home, and Dharma himself, come
hither.'--After the ascetic had uttered these words, everything happened
as he wished, in consequence of his penances, for Agastya was endued with
a mind that resembled a blazing fire and was possessed of extraordinary
energy. The Rishis who were there beheld the power of penances with
rejoicing hearts. Filled with wonder they then said these words of grave
import.'

"The Rishis said, 'We have been highly gratified with the words thou hast
uttered. We do not, however, wish that thy penances should suffer any
diminution. Those sacrifices are approved by us which are performed by
lawful means. Indeed, we desire duly those sacrifices which rest on
lawful means.[221] Earning our food by lawful means and observant of our
respective duties, we shall seek to go through sacrificial initiations
and the pouring of libations on the sacred fire and the other religious
rites. We should adore the deities, practising Brahmacharyya by lawful
means. Completing the period of Brahmacharyya we have come out of our
abode, observing lawful methods. That understanding, which is freed from
the desire of inflicting any kind of injury on others, is approved by us.
Thou shouldst always, O puissant one, command such abstention from injury
in all sacrifices. We shall then be highly gratified, O foremast of
regenerate ones. After the completion of thy sacrifice, when dismissed by
thee, we shall then, leaving this place, go away.' As they were saying
these words, Purandara, the chief of the deities, endued with great
energy, beholding the power of Agastya's penances, poured rain. Indeed, O
Janamejaya, till the completion of the sacrifice of that Rishi of
immeasurable prowess, the deity of rain poured rain that met the wishes
of men in respect of both quantity and time. Placing Vrihaspati before
him, the chief of the deities came there, O royal sage, and gratified the
Rishi Agastya. On the completion of that sacrifice, Agastya, filled with
joy, worshipped those great Rishis duly and then dismissed them all.'

"Janamejaya said, 'Who was that mongoose with a golden head, that said
all those words in a human voice? Asked by me, do thou tell me this.'

"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did
not tell thee. Hear as I tell thee who that mongoose was and why he could
assume a human voice. In former times, the Rishi Jamadagni proposed to
perform a Sraddha. His Homa cow came to him and the Rishi milked her
himself. He then placed the milk in a vessel that was new, durable and
pure. The deity Dharma, assuming the form of Anger, entered that vessel
of milk. Indeed, Dharma was desirous of ascertaining what that foremost
of Rishis would do when seeing some injury done to him. Having reflected
thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was
Anger, the ascetic was not at all enraged with him. Anger, then, assuming
the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger,
finding that he had been conquered by that foremost one of Bhrigu's race,
addressed him, saying, 'O chief of Bhrigu's race, I have been conquered
by thee. There is a saying among men that the Bhrigus are very wrathful.
I now find that that saying is false, since I have been subdued by thee.
Thou art possessed of a mighty soul. Thou art endued with forgiveness. I
stand here today, owning thy sway. I fear thy penances, O righteous one.
Do thou, O puissant Rishi, show me favour.'

"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go
thou whithersoever thou likest, without any anxiety. Thou hast not done
me any injury today. I have no grudge against thee. Those for whom I had
kept this milk are the highly blessed Pitris. Present thyself before them
and ascertain their intentions.' Thus addressed, penetrated with fear,
Anger vanished from the sight of the Rishi. Through the curse of the
Pitris he became a mongoose. He then began to gratify the Pitris in order
to bring about an end of his curse. By them he was told these words, 'By
speaking disrespectfully of Dharma thou shalt attain to the end of thy
curse.' Thus addressed by them he wandered over places where sacrifices
were performed and over other sacred places, employed in censuring great
sacrifices. It was he that came to the great sacrifice of king
Yudhishthira. Dispraising the son of Dharma by a reference to the prastha
of powdered barley, Anger became freed from his curse, for Yudhishthira
(as Dharma's son) was Dharma's self. Even this is what occurred in the
sacrifice of that high-souled king. Mongoose disappeared there in our
very sight.'"[222]

The end of Aswamedha Parva

FOOTNOTES

1. Mahavahu occurs twice in this passage. One of the epithets is left out
on the score of redundancy.

2. i.e., human sacrifice. From this it appears that the sacrifice of
human beings was in vogue at the time.

3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold
on Brahmanas. Not being able to carry the entire quantity, they had
carried as much as they could, throwing away the remainder.

4. Digambara, i.e., in naked state.

5. Nityada always, left out on the ground of redundancy.

6. Bhutanam etc. is explained by Nilakantha as no swasya, and the
vocative vibho is taken as Paramatman.

7. Agatagamam implies, as explained by the commentator,
praptasastrarahasyam.

8. Nirakarasritena is explained by Nilakantha as
Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance
on Brahman by having recourse to Samadhi or a suspension of all functions
of both body and mind (through Yoga) and arrival at that state which is
one of perfect unconsciousness.'

9. The dissolution here spoken of is the Mahapralaya and not the Khanda
or Avantara Pralayas. Till then, the sage will look upon all beings,
i.e., their repeated migrations.

10. The commentator explains that altogether seven questions are asked.
The first is about the dissolution of the body. The second relates to the
manner of re-acquiring a body. The third has reference to the manner in
which rebirth may be avoided. The fourth relates to the causes that
operate for giving a body to Jiva. By Prakriti is meant Nature or that
Nescience which is the cause of body. The fifth relates to the Anyat or
Param, viz., how final Emancipation or absorption into Brahman takes
place. The sixth pertains to the manner in which the fruits of acts are
enjoyed or endured. The seventh enquires after the way in which acts
attach to Jiva even when devoid of a body.

11. Kala here means both the season of the year and the age of the
person. Food that is beneficial in summer is not so in winter, or that
which is beneficial in youth is otherwise at old age. All the texts that
I have seen have viditwa and not aviditiwa which Telang takes in his
version for the Sacred Books of the East. Kala is always interpreted by
the commentators of Charaka as referring to either period of life or
period of the year. This, as well as the following verses, relates to the
laws of health as expounded by Charaka.

12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in
a state of harmony, they produce health. When one is excited or two, or
all, indisposition sets in. They are called dosha or faults, because of
their liability to be excited and product, disease. Telang, not
suspecting that the whole passage is a reproduction of a passage in the
ancient work edited by Charaka, misunderstands some expressions and
wrongly renders doshan into 'disorders.'

13. Jivitam in the second line seems to be an objective of sariram in the
first.

14. Garbha-sankramane is explained by Nilakantha as 'entering the foetus
in the womb after casting off the body appertaining to the other world. I
think Telang is not correct in his version of 19 and 20. Atisarpana can
never imply 'exhaustion'; hence, karmanam can never be the reading he
adopts. Besides tadrisam seems to settle the question. The tortures felt
at death are similar to those at birth.

15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati Vayu is
understood in the second line, or that in the first line of the next
verse may be taken as the nom. of niyachachati.

16. Pachante is phalam prayachhanti.

17. Nilakantha explains this verse in a different way. According to him
it means,--'in consequence of his subtlety and imperceptibility, Jiva
does not become attached to anything. For this reason, one possessed of a
knowledge of Brahman, having become cognisant of Brahman and attained the
great object of his desire, succeeds in becoming so (i.e., dissociated
from all things). This interpretation seems to be a little far-fetched.

18. Chetasa indicates upadhibhutena, for previously, Jiva was without
upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts
which constitute the seats of the senses. Chetana does not, I think, mean
'consciousness.' It implies mind.

19. Causes them to grow. I do not follow Nilakantha here.

20. Nilakantha points out that one of the cha's indicates the reason or
cause. Hence, the use of 'therefore' in the text.

21. Vikrita does not necessarily mean degraded. It implies 'changed or
altered.' Jiva, who is pure and immaculate, takes birth in this world,
failing away from his true status of Brahman owing to his acts. Acts,
again, are eternal, no beginning being conceivable.

22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and
Aksharam. The first line speaks of Kshara, or the material case, or body;
then of that which is para or other. This other is of two kinds, viz.,
Amritam or suddha-chaitanyam, implying Brahman in its condition of
purity; and Aksharamt or Jiva as existing in the material case. In the
second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is
duality, referring to that which is composed of Kshara and Akshara. What
is stated in this verse is that every Purusha is a duality, made up of
Kshara and Akshara. Telang gives a different version of the verse. He
ignores the word trayanam totally, and takes Mithunam as implying a
couple (male and female). All the texts I have seen contain trayanam.

23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet).
seems to be the correct order of the words. Telang translates the first
line differently.

24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni
implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even
retaining the consciousness of his own identity with everything.'
Kinchikachintayan--i.e., not even thinking that he is existing. Purvam
purvam parityajya implies the gradual merging of the grosser in the
subtler. i.e., the successive stages of Yoga before absorption into
Brahman. I follow Nilakantha.

25. The first half of the second line of 8 is read differently in the
Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,
endued with slavery and ignorance.'

26. The Soul being destitute of these becomes Chinmatra, i.e., a pure
Chit without the attributes superinduced upon it by Ne-science or
ignorance.

27. Formlessness implies subtlety. 'Without cause' implies increate or as
identical with eternal Brahman. Dissociation from attributes while
enjoying them implies an emancipate condition.

28. Nirvana, according to orthodox commentators, implies the annihilation
or cessation of separate or individual existence by absorption into
universal and eternal Brahman.

29. The impressions caused by objects outside self are destroyed by those
belonging to contemplation. The latter, again, should be destroyed before
absorption into Brahman can occur.

30. Siddham is explained as 'destitute of the errors due to Ne-science.'

31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;
nityam is adyantasunyam. So Nilakantha.

32. 'Fixing the mind upon the soul' is that concentration which leads to
Emancipation. This becomes possible in consequence of severe austerities
undergone previously.

33. I expand the verse a little to make it intelligible. The sense is
this: having seen the supreme Soul in Samadhi, upon awaking from it, he
recognises it in the universe, i.e., regards the universe to be nothing
else than the Supreme Soul.

34. This may also mean 'he has none superior to him; not even he that is
the Lord of the universe.'

35. The first line seems to be doubtful. The sense, as I understand it,
is,--such a person becomes the god of the very gods. The causal verb
karayate may be taken as equivalent to karoti.

36. I follow Nilakantha in rendering the second line. The sense is clear,
viz., that one should not fall away from the practice of Yoga, tempted by
the puissance that Yoga brings. Telang renders the line 'one practising
concentration should never become despondent.' I think, Nilakantha is
right.

37. Nilakantha notes that this indicates that only that Yogin who has not
advanced much may be tempted by the desire of enjoyment. He, however, who
has adequately devoted himself to Yoga feels no regard for Indra himself
but can turn him away like Diogenes dismissing Alexander the Great.

38. I have endeavoured to render verses 33 to 37 as literally as
possible, under the guide of Nilakantha, omitting his inferences. The
passage relates to the mysteries of Yoga. In the second line of 33,
drishtapurvam disam, which has been rendered 'that point of the compass
which has the Sun behind it,' means the instructions laid down in the
Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as
authoritative as anything seen. 'Pura' implies a city, a citadel, or a
mansion. Here it refers to the body. The avasatha within the pura refers
to the chakra or nervous centres beginning with what is called the
muladhara. At the time when Brahman is realised, the whole universe
appears as Brahman and so nothing exists, besides Brahman, upon which the
mind can then dwell. Telang, I think, is not correct in rendering
manaschasya ... vahyatah as 'his mind should not any way wander outside'.
The correct version would 'the mind is then nowhere,' implying that at
that time the mind has nothing else to dwell upon. Kayamabhyantaram is
kayamabhi and antaram, i.e., both within and without the body. The
several parts of the body named, beginning with teeth, etc, refer to
eating and other operations, all of which influence the mind and dispose
it for purity and otherwise.

39. i.e., that from which the entire universe has been created.

40. Probably, 'by any of the senses'. The plural form occurs in the
original.

41. This answers the questions respecting the form of the Soul, says
Nilakantha.

42. I render this verse, following Nilakantha's gloss. The second line of
50, according to that commentator, refers to the ascension of the Yogin
from Brahma vested with attributes to Brahma divested of all attributes.
The tam does not refer to body, as Telang takes it, but to Brahma as
endued with hands and feet on all sides, etc. Deheswam dharayan means
'restraining the mind within the body'. Kevalam Brahma is Brahma without
attributes.

43. The speaker here is the regenerate visitor of Krishna. The latter is
repeating the words of that visitor. In this verse, Krishna, forgetting
that he is merely reciting the words of another, refers to himself as the
Supreme Brahman in whom one must merge for attaining to Emancipation.

44. The second line of 56 is read variously.

45. Heaven is the reward of those who follow the religion of Pravritti or
acts, such as sacrifices, religious observances, etc. The followers,
however, of the religion of Nivritti or inaction, i.e., they who betake
themselves to the path of knowledge, become emancipated. The deities
derive their sustenance from the former and become even jealous of the
latter, for the emancipate state is higher than that of the deities
themselves.

46. Avichakshanam is undiscerning, in the sense of the husband's not
knowing that the interrogatrix as wife, has no other refuge than her lord
with all his defects.

47. I follow Nilakantha. Telang adopts the views or Arjuna Misra and
renders the first line as 'whatever acts are seized (by the touch, or
seen, or heard, etc.') Grahyam, according to Nilakantha, implies those
acts, like Diksha, etc, which are adopted with the aid of others.

48. This seat, says Nilakantha, is called Avimukta and lies between the
eyebrows and the nose.

49. Nilakantha interprets this mystically. By Soma he understands the
artery or duct called Ida, and by Agni the duct called Pingala. Dhira is
Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam
vyavayam kurute is the order of the words. The sense is this: in this
spot is seated Brahman; there Ida and Pingala meet; and there also is
Vayu which urges the understanding and upholds all living creatures.

50. Yatra is not to be taken as a locative here. It is equivalent to
yatah or for which.

51. Tasmin is taken, by Nilakantha as Apana sahite Prane.

52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the
whole passage seems to be this. Worldly life is regulated by the
life-breaths. These are attached to the Soul and lead to its individual
manifestations. Udana controls all the breaths. Udana is controlled by
penance. It is penance then that destroys the round of rebirths and leads
to absorption into Brahman.

53. The meaning seems to be this: they who renounce sensuous objects can
create them when they like. One casting off smell that has earth for its
object can create earth when he likes.

54. What is stated in this passage is, shortly, this: the ear, etc, are
the Hotris or sacrificing priests who are to pour libations on the
sacrificial fire. The perceptions and functions of those organs
constitute the Havi or libations that are to be poured. The points, wind,
etc, are the Agni or sacred fires on which they are to be poured. These
statements are recapitulated in verse 5. The objects of the senses, of
the same as those in verse 3, are the fuel, previously described as Havi
or libations, which are to be burnt off by being cast into the fires.

55. The Hridaya or heart is the Garhapatya fire. From it is produced
another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From
the heart arose mind, for the mind arose Chandramas,' is the declaration
of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the
mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah
pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,
poured into the mouth develops into speech or word. Vachaspati implies
the Veda or word. First arises the word, the mind sets itself upon it,
desirous of creation. This corresponds with the Mosaic Genesis.--'God
said; let there be light, and there was light.' The word was first.

56. The last question seems to be this: in dreamless slumber, the mind
disappears totally. If it is the mind upon which Prana rests, why does
not Prana also disappear? It is seen to separate itself from mind, for it
continues to exist while mind does not exist. If so, i.e., if existing,
as it must be admitted to do, why does it not apprehend objects? What is
it that restrains its powers of apprehension?

57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here
individual Jiva or self.

58. It is, through words that desirable fruits, visible and invisible,
are acquired. Of course, word means both ordinary speech and Vedic
Mantras.

59. The speaker is the Brahmana, which Nilakantha explains to mean 'the
Brahmana named Manas or Mind'. Instead of such a learned interpretation,
we may take it as implying that the Brahmana is repeating the answer
which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is
the real speaker. He recites the words of Jiva. Immovable, according to
Nilakantha, means 'that which is seizable by the external senses'; and
'movable', that which is beyond the ken of the senses, such as heaven,
etc. The external world being only a manifestation of the mind, it is
spoken of here as identical with it. So, the ideas in the mind which are
not due to the senses, are only the mind. This is the movable mind. That
mind depends on word or the scriptures.

60. Telang gives a different version of this verse. I offer a verbal
tendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62. I have given as close a verbal rendering of the passage as possible.
The sense, however, is not very intelligible to me. The gloss of
Nilakantha is as unintelligible as the text. Telang also has given a
verbal rendering which differs from the above slightly. His foot-notes do
not, I think, bring out the meaning at all. As regards the two vernacular
versions, both are useless.

63. The correct reading is cha after arthan and not twam after it. Hence,
the Senses say that, without ourselves and without those which are our
objects, thou canst not have thy enjoyments.'

64. Thus creatures may exist through us, even though mind may be out of
order.

65. Both mental purposes and dreams having failed to gratify him.

66. The reading sarvam in the second line is incorrect, though Nilakantha
adopts it. The different portions of the fire are indicated as the
different attributes. The smoke is of the form of Darkness (Tamas): the
ashes are the attributes of Passion; while the blazing flame, that into
which the oblation is thrown, is the attribute of Goodness.

67. I give a close rendering of these verses, without endeavouring to
bring out the sense as explained by the commentators. The printed texts
are not correct. The text adopted by Nilakantha differs from that of
Arjuna Misra. The very order of the verses is not uniform in all the
texts.

68. 'These' refers to action, agent and instrument. The qualities of
which they are possessed are goodness, passion, and darkness.

69. What is stated in these two verses is this: it is the Senses that
enjoy; and not the Soul. This is well known to those that are learned. On
the other hand, those that are not learned, regard this or that to be
theirs, when in reality they are different from them. They are their
selves, and not their senses, although they take themselves for the
latter, ignorantly identifying themselves with things which they are not.

70. What is stated here is this: Restraining the senses and the mind, the
objects of those senses and the mind should be poured as libations on the
sacred fire of the Soul that is within the body.

71. i.e., truth is the Sastra of the Prasastri.

72. Narayana is taken by Nilakantha to stand here for either the Veda or
the Soul. The animals offered up to Narayana in days of old were the
senses offered up as sacrifices.

73. Srota here means preceptor or dispeller of doubts. Amaratwam is the
status of the immortal head of all.

74. I think Telang is not correct in his rendering of this verse. What is
stated here is plain, viz., that it is He who is the preceptor and the
disciple. Ayam srinoti,--'prochyamanam grihnati,--'tat prichcchatah ato
bhuyas anye srinanti is the grammar of the construction. The conclusion
then comes--'gururanyo na vidyate'.

75. One who understands the truth.

76. The seven large trees are the five senses, the mind, and the
understanding. The fruits are the pleasures and pains derived from or
through them. The guests are the powers of each sense, for it is they
that receive those pleasures and pains. The hermitages are those very
trees under which the guests take shelter. The seven forms of Yoga are
the extinctions of the seven senses. The seven forms of initiation are
the repudiation, one after another, of the actions of the seven senses.

77. The correct reading is bhavantyanityah and vahuswabhavan.

78. Swabhava is explained by Nilakantha as sutaram abhava.

79. The sense seems to be this; the life-winds indicate the operations of
the several organs of action: the tongue, which stands here for all the
organs of perception, of the sensual perceptions; the mind, of all the
internal operations; the quality of goodness, of all pleasure; and the
quality of passion, of all kinds of pain. These, therefore include the
whole external and the internal worlds. He that is free from these,
transcends sin, for sin is destroyed by freedom from these, knowledge
being the means of attaining to that freedom.

80. 'I have no fault etc.'--The sense seems to be that by doing these
rites with the aid of Mantras I have done that which has been approved
from ages past by those who have always been regarded wise. My eyes,
however, have now been opened by thee. I should not be held responsible
for what I did while I was ignorant.

81. Kshatriyas always require Brahmanas for assisting them in their acts.
These particular Kshatriyas, through fear of Rama, fled to the forests
and mountains. They could not, accordingly, find Brahmanas for assisting
them. Their children, therefore, fell away from the status of Kshatriyas
and became Vrishalas or Sudras.

82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as
Brahma-bandhu implies low or inferior Brahmanas. The expression, very
probably, is similar to Brahman-sangat in current Bengali. It does not
surely mean 'kinsmen of Kshatriyas'.

83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's
son. The narration is that of the Pitris. All the copies, however,
represent this as the Brahmana's speech to his wife. Indeed, the Brahmana
is only reciting to his wife the speech of the Pitris to Rama. The Yoga
here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,
Alarka had been bent upon Hatha-Yoga which frequently ends in the
destruction of the person practising it.

84. Praharsha, rendered 'exultation', is explained by Nilakantha as the
joy that is felt at the certainty of attaining what is desired. Priti is
that satisfaction which is felt when the object desired is attained.
Ananda is what arises while enjoying the attained object.

85. The sense seems to be this. Having first conquered the internal foes
mentioned, the man of intelligence, bent on effecting his deliverance,
should then seek to vanquish all external foes standing in his way.

86. Nilakantha explains that dosha here refers to attachment, cupidity
and the rest; while Sadhu implies not men but the virtues of tranquillity
and the rest.

87. think Telang renders this verse wrongly. Samhatadehabandhanah does
not mean 'with bodily frame destroyed' but 'with bodily frame united.' If
samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the
second line would be a useless repetition. The meaning is that with
bodily frame or the bonds of body united, he takes birth. When he dies,
that frame becomes dismembered and scattered.

88. The conditions referred to are affluence and indigence, as explained
by Nilakantha.

89. This is, rather, obscure. Nilakantha observes that the Vedic text
referred to is: 'Do not covet anybody's property.' What Janaka says seems
to be this: Thinking of this prohibition about coveting other people's
property, I thought how could it be ascertained what belongs to others.

90. The sense seems to be this: the property of smell attaches to earth.
I do not desire smell for my own enjoyment. If it is perceived, it is
perceived by the organ of smell. The earth, therefore, is subject to me,
not I to the earth. I have transcended my sensations, and, therefore, the
objects to which they inhere. The whole world represents only the objects
of the sensations. The latter being mastered, the whole world has been
mastered by me.

91. i.e., I live and act for these and not my own self.

92. Nilakantha's reading is erroneous, Brahma-labhasya should be
Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the
line or track that is made by a wheel as it moves. If taken in this
sense, it would mean 'that is confined to, or that cannot deviate from
the track constituted by goodness'. The nave, Brahman, is, of course, the
Vedas.

93. The sense seems to be this. The sovereignty of the whole Earth or of
Heaven, and this knowledge of my identity with the universe--of these two
alternatives, I would freely choose the latter. Hence, he says--'This
knowledge is my wealth.'

94. These are different modes of life.

95. The sense is this: the knowledge to be acquired is that all is one.
Diverse ways there are for acquiring it. Those, again, that have attained
to tranquillity have acquired it.

96. Actions are perishable and can lead to no lasting result. It is by
the understanding that that knowledge, leading to what is permanent, is
to be attained.

97. I expand this verse a little for making it intelligible. A literal
version would run as follows: Good means may be seen, perceived as by
bees. Action is (cleansed) understanding; through folly it is invested
with the symbols of knowledge. Karmabudhhi never means 'action and
knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'
This ignorance is of those persons whose understandings have not been
cleansed by action.

98. What is stated here is this. In the matter of achieving Emancipation,
no ordinances have been laid down, positive or negative, like those in
respect of other things. If one wishes to attain to Heaven, he should do
this and abstain from the other. For achieving Emancipation, however,
only seeing and hearing are prescribed. Seeing implies contemplation, and
hearing, the receiving of instructions from the preceptor. Nilakantha
explains hearing as Vedantadisravanam (vide his comment on the word
'srutam' in verse 3 above).

99. The speaker wishes to inculcate that one should first contemplate an
object of direct perception, such as earth, etc. Then on such
'unperceived' objects as operations of the mind. Such contemplation will
gradually lead to that which is Supreme. The abhyasa or practice referred
to in the second line is the practice of sama, dama, etc. I do not think
that Telang's version of 8 and 9 brings out the meaning clearly.

100. The sense is that when her individual soul became merged into the
Supreme soul, she became identified with Brahman. This, was, of course,
due to the knowledge of Kshetra as something separate from Kshetrajna.

101. Their origin is Brahman or Truth. They live, dissociated from their
origin, in consequence of their acts. When their acts cease, they return
to and become merged in Brahman.

102. i.e., that course of life which has for its object the acquisition
of knowledge relating to the soul. This, of course, includes the
knowledge that is needed for achieving identification with the Supreme
Soul or Brahman.

103. The specific characteristics of the five elements are, as frequently
referred before, smell attaching to earth, sound to ether, taste, to
water, etc. The deities referred to in the last verse are probably the
senses.

104. The total eleven is made up of the three qualities, the five
elements, the group of organs and senses as one, egoism and understanding.

105. Anyatha pratipannah is explained by Nilakantha as 'born in other
orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats
and sheep behave otherwise?' The sense seems to be that those born as
goats, succeed in ascending upwards through the efficacy of the religious
acts of the Brahmanas. By becoming sacrificial victims they regain their
true position.

106. Qualities abiding in Darkness etc, imply those qualities that are
permanently attached to Darkness.

107. Some texts read Santapah and not Sanghatah. The meaning then will be
grief or sorrow.

108. This may refer to the exposure of other people's weaknesses by
tearing open their veils or covers.

109. Vibhajanti implies enjoyments in this connection. Telang starts a
needless objection to this word.

110. 'From even a distance.' implies that upon even a cursory view;
without even being examined minutely.

111. What is said here is this: the three qualities exist in even the
immobile objects of the universe. As regards Darkness, it predominates in
them. As regards Passion, it dwells in such properties of theirs as
pungency, sourness, sweetness, etc, which change with time or in
consequence of cooking or through admixture. Their only properties are
said to appertain to Goodness. Tiryagbhavagatam is explained by
Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His
own version, however, of the first line is untenable. What can be the
tiryagbhava or 'form of lower species' of immobile objects? Telang
frequently forgets that Nilakantha represents a school of interpretation
not founded by him but which existed from a time long anterior to him.

112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,
the close of one season and the beginning of another.

113. This probably implies that the mind, through the aid of the senses,
enters into all things or succeeds in knowing them.

114. The sense seems to be that through these one succeeds in taking
birth as a Brahmana.

115. A repetition occurs here of about 5 verses. The passage is evidently
an interpolation originally caused by carelessness.

116. Nilakantha explains that this implies that one should regard these
as really undistinguished from the mind. Indeed, created by the mind
itself, these should always be taken as having no real existence beyond
the mind.

117. 'That' here refers to the attenuation of all things by absorption
into the mind.

118. Gunagunam is treating the qualities as not qualities; i.e.,
regarding bravery, magnanimity, etc, as really not merits, for these lead
to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living
without depending upon others. Anantaram is nirastasamastabheda or
non-recognition of all distinctions. Some texts read Brahmamatah meaning
'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,
the source or fountain of all happiness.

119. The two deities are Jiva and Iswara.

120. The correct reading, in 53 seems to be samsargabhiratam and not
samsayabhiratam.

121. In the second line, the correct words are martya and sarva. The
sense of the second line seems to be that this body is ceaselessly
revolving, for Emancipation is difficult to achieve. Hence this body is,
as it were, the wheel of Time. Nilakantha's explanation does not seem to
be satisfactory.

122. I do not think that Telang is correct in his version of this verse.
What is said here seems to be this. The body is, as it were the wheel of
Time; the body is the ocean of delusion; the body is the creator,
destroyer and reawakener of the universe. Through the body creatures act,
and hence creation, destruction, and re-creation are due to the body.
This accords with what is said elsewhere regarding the body.

123. It would be wrong to take satah as implying 'the good,' the finite
verses in every text being singular.

124. The correct reading seems to be atmana as the last word of the first
line, and not atman.

125. What is said here is that the quality of passion predominates in
these.

126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia
Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax
Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia
geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it
evidently implies the Nimba or Melia Azadirachta, Linn.

127. Nilakantha is for taking the second line as consisting of two
propositions. It would be better to take satinam as referring to strinam,
and vasumatyah, as an adjective of Apsarasah.

128. The sense seems to be that good men never allow others to know what
their acts are. They are strangers to ostentation.

129. The sense seems to be that the knowledge of one's own identity and
of things as discriminated from one another is presided over by Prakriti.
If the question is asked whence is the knowledge--'I am so,' and that
'this is so,' the answer is that it comes from Prakriti or Nature.

130. As explained by Nilakantha, the word Savitri is used here to imply
all forms of worship observed by Brahmanas, etc, and the Mlecchas as
well. This turning back to explain a word used before is said to be an
instance of "looking back like the lion".

131. Telang, I think, renders this verse wrongly. In the first line it is
said that Brahman is superior to the Prajapatis. In the second it is
pointed out that Vishnu is superior to Brahman.

132. It is difficult to understand which part of the wheel is intended to
be expressedly 'bandhanam' or the bond; I take it for the spokes.
Pariskandha is Samuha or the materials that together compose an object.
Here it may be taken for the nave or centre. Home is called the
circumference, because, as the circumference limits the wheel, even so
home (wife and children) limits the affections and acts of life.

133. The words Kalachakram pravartate have been rendered in the first
verse of this lesson. In verse 9, the words asaktaprabhavapavyam are
explained by Nilakantha differently. Manas-krantam, I take, is equivalent
to 'be bounded by the mind,' I do not know whence Telang gets 'never
fatigued' as the substitute of this word.

134. Implying that he should go to the house of his preceptor, study and
serve there, and after completing his course, return for leading a life
of domesticity.

135. The sense seems to be that these last three duties are productive of
merit and should, therefore, be performed. The first three however, are
sources of living.

136. Havishya is food cooked in a particular way and offered to the
deities. It must be free from meat. There may be milk or ghee in it, but
the cooking must be done in a single pot or vessel continuously; no
change of vessels is allowed.

137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of
Roxburgh.

138. At first he should live on fruits and roots and leaves, etc. Next on
water, and then on air. There are different sects of forests recluses.
The course of life is settled at the time of the initiatory rites.

139. What is stated here is this. The Sannyasin should not ask for alms:
or, if he ever seeks for aims, he should seek them in a village or house
where the cooking has been already done and where every one has already
eaten. This limitation is provided as otherwise the Sannyasin may be fed
to his fill by the householder who sees him.

140. He should never plunge into a stream or lake or tank for bathing.

141. Kalakankhi implies, probably 'simply biding time', i.e., allowing
time to pass indifferently over him.

142. The sense seems to be this; the self or soul is without qualities.
He who knows the self, or rather he who pursues the self with the desire
of knowing it, should practise the truths of Piety laid down above. They
constitute the path that leads to the self.

143. 'That which has Brahman for its origin' implies the Vedas.

144. Commentators differ about what is implied by the ten or the twelve.
Nilakantha thinks that the ten mean the eight characteristics of Yoga,
viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,
Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,
and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus
twelve or two and twenty be taken, then that number would be made up by
the five modes of Yama, the five of Niyama, the remaining six of Yoga
(beginning with Asana and ending with Samadhi), the four beginning with
Maitri, and the two, viz., Tarka and Vairagya.

145. What is said in this Lesson seems to be this: the Unmanifest or
Prakriti is that condition in which all the three qualities of Goodness,
Passion, and Darkness exist in a state of combination. The unmanifest is
the condition existing before creation. When one particular quality,
viz., Goodness prevails over the others, there arises Purusha, viz., that
from whom everything flows. The relation of Purusha and Nature is both
unity and diversity. The three illustrations of the Gnat and the Udumbara
the fish and water, and water drops and the lotus leaf, explain the
relation between Purusha and Nature. He is in Nature, yet different from
it. There is both association and dissociation.

146. The doubts appertain to duties, that is whether they should be done
or not, and whether they have any effects here and hereafter.

147. The thinking or enjoying agent is subject, and that which is thought
or enjoyed is object. Subject and object an two well known words in Sir
W. Hamilton's philosophy. I follow Telang in adopting them.

148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha
explains, knowledge, which is a manifestation of Nature. Arjuna Misra's
interpretation seems to be better. He says that knowledge,--that is,
knowledge of truth,--is acquired by the self through Nature.

149. The sense seems to be this: one who proceeds, on a journey must
provide oneself with the necessary means, otherwise one is sure to feel
discomfort or meet with even destruction. So, in the journey of life, one
must provide oneself with knowledge as the means. One may then avoid all
discomfort and danger. Action does not constitute the proper means. It
may or may not produce fruits.

150. i.e., one should not care for the external.

151. i.e., one need not do acts enjoined by the scriptures after one has
attained to knowledge which is the highest seat.

152. The sense is this: riding on a car may not always be comfortable. As
long as there is a car path, one should travel on one's car. If, however,
the road be such as not to be fit for a car to proceed along it, one
should avoid a car in going over it, for the car instead of conducing to
comfort, would, on such a path, be productive of only discomfort.

153. i.e., first action with desire: then action without desire; then
knowledge, according to Arjuna Misra. Nilakantha explains that action is
first, then Yoga; then the state of Hansa or Paramahansa.

154. Katu is not bitter but pungent or sharp, as that which is attached
to chillies.

155. These are the notes of the Hindu Gamut.

156. The understanding operates on what is placed before it by the mind.
The understanding, therefore, is, as it were, the lord exercising power
or sovereignty, being served by the mind.

157. Sarvan srijati i.e., creates all things by attaining to the
condition of the universal cause, for the unmanifest is the universal
cause. Between such a one and the Supreme Soul there is no difference.
Even this is said in the last sentence.

158. The man who reads the book called Veda is not truly conversant with
the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing
the Veda.

159. The argument is that Mrityu or death being of two syllables, the
correspondence is justifiable between it and Mama or mineness which also
is of two syllables. So in the case of Brahman and na-mama. Of course,
what is meant by mineness being death and not-mineness being Brahman or
emancipation, cannot be unintelligible to one who has carefully read the
preceding sections.

160. i.e., the five great elements, four organs of knowledge with mind,
and the four organs of action.

161. The word Purusha here is used in the sense of dehabhimani Jiva or
individual self with consciousness of body. True knowledge destroys this
condition of Jiva, for the man of knowledge identifies himself with the
universe and thereby assimilates himself to Brahman. By eaters of Amrita
are meant they who never take any food without offering portions thereof
to the deities, Pitris, and guests. Of course, Yogins of piety are
implied by it.

162. Purusha here implies Jiva divested of consciousness of body.

163. The meaning is this: in a dream what is seen is all unreal. So, when
tranquillity has been attained, all the surroundings become unreal.
Nilakantha gives a slightly different interpretation; it is this: when
tranquillity has been attained, the Soul lives without attachment to the
body and all external objects. Indeed, the Soul then lives completely in
itself even as it works in course of a dream.

164. The sense is that they behold all worldly objects, present, past and
future, which are, of course, due to development of previous causes.

165. This line is rather obscure. The sense seems to be this: no one can
know the Supreme Deity if it is not the latter's pleasure to be known.
One, therefore, understands Him in exactly that measure in which it is
His pleasure to be known.

166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks
Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges
Krishna to bear to them a message of respect and love from him.

167. The city of Hastinapura is sometimes called Nagapura, both Hasti and
Naga being words expressive of the elephant. 'The city called after the
elephant' is the usual description of the Kuru capital.

168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.

169. An ascetic loses his penances by cursing another rightly or wrongly.
Hence, forgiveness was always practised by the Brahmanas who were
ascetics. A Brahmana's strength consisted in forgiveness. The more
forgiving he was, the more powerful he became.

170. The first asat or non-existent refers to such objects as the horns
of the hare. The second, viz., sadasat, or existent and non-existent
refers to such objects as exist and meet with destruction. Sadasat param
or that which transcends the existent and non-existent, refers to the
unmanifest. The universe consists of these three. All this is from
Vasudeva.

171. To this day preceptors in India have to feed and teach their
disciples without any pecuniary compensation. In fact, the sale of
knowledge has been strictly forbidden. Pupils, however, after completing
their studies, had to give the final Dakshina which varied according to
their means. The kings and princes of India thought themselves honoured
if solicited by pupils in search of the final Dakshina. What Gautama says
here is that the object of the final present is to gratify the preceptor.
He (Gautama), however, had already been gratified with the dutiful
conduct of Utanka. There was no need, therefore, of any present.

172. These words of the king are intended to be reported to his queen who
would understand the allusion. The sense is this: cursed by Vasishtha, I
have become a cannibal. My condition is intolerable. By this gift of the
ear-rings to a deserving Brahmana, much merit may arise. That merit may
relieve me.

173. This also is an allusion to the dreadful curse of Vasishtha. The
king refers to Madayanti as his only refuge. She may save him by doing an
act or special merit, viz., giving away her costly ear-rings to a truly
deserving Brahmana.

174. The sense is this: a Brahmana is never loose of tongue. He is
truthful. Hence, having passed my word to thee about my return, thou
mayst be sure that I would keep my word. One, again, that acts improperly
towards a friend, comes to be regarded as a thief. By this, Utanka
reminds the king that he should not inflict any wrong on him by carrying
out his intention of eating him up.

175. Vilwa is the Aegle marmalos.

176. Chamu here is used in a general sense, viz., a division. Of course
it stands for an Akshauhini.

177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.

178. Krishna implies Vyasa here. The great Rishi was called 'the
island-born Krishna'.

179. The commentator explains that by the constellation Dhruba is implied
Rohini and the Uttaras numbering three. Sunday, again is called the
Dhruba-day.

180. Agnivesya was another name of Dhaumya.

181. Three roads running north to south, and three running cast to west
and intersecting the former, are the six roads that are directed to be
laid out in pitching encampments. Those give nine squares with two
boundary lines at right angles with each other.

182. Karaputa is made up of two wooden chests united with each other by
chains or cords and intended to be borne by camels and bullocks.

183. The first line of 17 is exceedingly terse. Literally rendered, it
runs,--'Each vessel was united with another, and became half the (total)
weight slung on balance.'

184. Vilava is Arjuna.

185. Before performing any rite or act of a grave nature, Hindus are
required to touch water or perform what is called the 'achamana'. A
little quantity of water is taken on the palm of the right hand, and with
it are touched the lips, the nostrils, the ears, and the eyes.

186. The abode of Vaisravana is called Alaka. Vaisravana is, of course,
Kuvera, the lord of treasures, friend of Mahadeva, and chief of the
Yakshas.

187. The last line is slightly expanded.

188. The sense is this: thou art the eldest brother of the Pandavas; if
thou sacrificest, thy brothers also will come to be regarded as
sacrificing with thee.

189. Sphya was a wooden sword or scimitar, used for slaying the
sacrificial animal. Kurcha is a handful of Kusa grass. All these things
are directed by Vyasa to be made of pure gold.

190. It will be remembered that the Samsaptaka host which had engaged
Arjuna for several days on the field of Kurukshetra, all consisted of
Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'.
Those soldiers who took the oath that they would either conquer or die,
wore called by that name.

191. The reading in every edition seems to be vicious. For obvious
reasons, I read Parthadupadravat instead of Parthamupadravat.

192. Bhagadatta was the friend of Indra, the father of Arjuna.

193. The allusion is to Mahadeva's pursuing Sacrifice when the latter
fled from him in the form of a deer.

194. The Brahmanas were to receive Arjuna duly and the treasure was
intended as a present or offering of respect.

195. Ulupi was one of the wives of Arjuna. She was, therefore, the
step-mother of Vabhruvahana.

196. Yahubharyyata, meaning polygamy in the first line, should, as the
noun of reference for Eshah be taken as vahunam bharyyata, i.e.,
polyandry, in the second line.

197. To sit in Praya is to remain seated in a particular spot, abstaining
from food and drink with a view to cast off one's life-breaths.

198. The sense is, that 'grief does not kill; one does not die till one's
hour comes. If it were otherwise, I would have died, so heavy is the load
of my affliction.'

199. The name of the city was Suktimati.

200. The etymology of Gudakesa as the lord of Gudaka or sleep, is
fanciful.

201. Sakuni was the maternal uncle of Duryodhana and, therefore, of
Arjuna also. Sakuni's son and Arjuna, hence, were cousins.

202. The word chara does not mean always a spy. The ancient kings of
India had their spies it is true, but they had a regular intelligence
department. It was the business of these men to send correct reports to
the king of every important occurrence. The news letter-writers of the
Mussalman time, or Harkaras, were the successors of the charas of Hindu
times.

203. Hetuvadins are dialecticians or philosophers who dispute on the
reasons of things.

204. It is worthy of note that Draupadi was always styled by Krishna as
his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at
an age when women were universally regarded as the inferiors of men.

205. The sense is this: for a horse-sacrifice, the Dakshina or
sacrificial present, payable to the principal Ritwija or to be
distributed among all the Ritwijas including the other Brahmanas, is
enjoined to be of a certain measure. Vyasa advises Yudhishthira to make
that Dakshina triple of what the enjoined measure is. By thus increasing
the Dakshina, the merit of the sacrificer will increase correspondingly.

206. The Diksha is the ceremony of initiation. Certain mantras are
uttered in which the intention is declared of performing what is desired
to be performed.

207. The Karma of a sacrifice or religious rite is the procedure. It is,
of course, laid down in the scriptures on the ritual. There are certain
acts, however, which, though not laid down, should be done agreeably to
reasonable inferences. What is said, therefore, in the second line of 20
is that the procedure was fully followed, both as laid down and as
consistent with inferences.

208. Pravargya is a special preliminary rite performed in a sacrifice.
'Abhishva' is the extraction of the juice of the Soma plant after its
consecration with Mantras.

209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,
or Mimosa catechu; Saravarnin is otherwise called, as explained by
Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is
Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree
identified with the Cordia latifolia. Here probably, some other tree is
intended.

210. It is difficult to understand what these constructions or figures
were. They were probably figures drawn on the sacrificial altar, with
gold-dust. At the present day, powdered rice, coloured red, yellow, blue,
etc, is used.

211. Each animal is supposed to be agreeable to a particular deity.

212. Suvibhaktan implies that they were properly classed or grouped so
that there was no dispute or dissatisfaction among them regarding
questions of precedence.

213. Nilakantha explains that Khandavaraga was made of piper longum and
dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.
Probably, it is identical with what is now called Mungka laddu in the
bazars of Indian towns.

214. The unccha vow consists of subsisting upon grains of corn picked up
after the manner of the pigeon from the field after the crops have been
cut and removed by the owners.

215. The day of 12 hours is divided into 8 divisions.

216. A prastha is made up of four Kudavas. A Kudava is equal to about
twelve double handfuls.

217. This verse is rather obscure. I am not sure that I have understood
it correctly. The sense seems to be this: thou art capable of enduring
much. Indeed, by barely living, thou art capable of capable of earning
religious merit, for life-breath is a great deity. He should not be cast
off. Thy life is at stake, for if this guest be not gratified, the
thought of it will kill thee. Do thou, therefore, protect thy life by
gratifying this guest with my share of the barley.

218. The sense is this: for the sake of those auspicious results after
which every family should strive, the daughter-in-law should be well
treated. How then can I deprive thee of food?

219. The Diksha consists of the initiatory rites undergone by one
desirous of performing a particular sacrifice or completing a particular
vow. Some auspicious day is selected. Mantras are uttered and the purpose
is expressed in words. There were many long-extending sacrifices which
were partly of the nature of vows. Till their completion the performer or
observer is said to undergo the period of Diksha.

220. The first line of 20 is differently read in the Bombay text. It
runs,--'steadfastly observing my vow, I shall make arrangements for many
sacrifices, creating the articles I want by thought alone (or fiats of my
will).'

221. Probably, the sense is this: If a Brahmana produced extraordinary
results by his penances, a portion of his penances was supposed to be
destroyed. The Rishis did not like that any portion of Agastya's penances
should be spent for completing his sacrifice.

222. It is difficult to resist the conviction that as much of this
section as relates to the mongoose is an interpolation. The Brahmanas
could not bear the idea of a sacrifice with such profusion of gifts, as
that of Yudhishthira, being censurable. Hence the invention about the
transformation of the mongoose. Truly speaking, the doctrine is noble of
the gift of a small quantity of barley made under the circumstances being
superior in point of merit to even a Horse-sacrifice performed by a king
with gifts in profusion made to the Brahmanas

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
Image

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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 15

ASRAMAVASIKA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed by John Bruno Hare.



SECTION I

(Asramavasa Parva)

OM! AFTER HAVING bowed down to Narayana, and Nara, the foremost of men,
and unto the goddess Saraswati also, must the word Jaya be uttered.

"Janamejaya said 'After having acquired their kingdom, how did my
grandsires, the high-souled Pandavas, conduct themselves towards the
high-souled king Dhritarashtra? How, indeed, did that king who had all
his counsellors and sons slain, who was without a refuge, and whose
affluence had disappeared, behave? How also did Gandhari of great fame
conduct herself? For how many years did my high-souled grandsires rule
the kingdom? It behoveth thee to tell me all this.'

"Vaisampayana said, 'Having got back their kingdom, the high-souled
Pandavas, their foes all slain, ruled the Earth, placing Dhritarashtra at
their head. Vidura, and Sanjaya and Yuyutsu of great intelligence, who
was Dhritarashtra's son by his Vaisya wife, used to wait upon
Dhritarashtra. The Pandavas used to take the opinion of that king in all
matters. Indeed, for ten and five years, they did all things under the
advice of the old king. Those heroes used very often to go to that
monarch and sit beside him, after having worshipped his feet, agreeably
to the wishes of king Yudhishthira the just. They did all things under
the command of Dhritarashtra who smelt their heads in affection. The
daughter of king Kuntibhoja also obeyed Gandhari in everything. Draupadi
and Subhadra and the other ladies of the Pandavas behaved towards the old
king and the queen as if they were their own father-in-law and
mother-in-law. Costly beds and robes and ornaments, and food and drink
and other enjoyable articles, in profusion and of such superior kinds as
were worthy of royal use, were presented by king Yudhishthira unto
Dhritarashtra. Similarly Kunti behaved towards Gandhari as towards a
senior. Vidura, and Sanjaya, and Yuyutsu, O thou of Karu's race, used to
always wait upon the old king whose sons had all been slain. The dear
brother-in-law of Drona, viz., the very Superior Brahmana, Kripa, that
mighty bowman, also attended upon the king. The holy Vyasa also used to
often meet with the old monarch and recite to him the histories of old
Rishis and celestial ascetics and Pitris and Rakshasas. Vidura, under the
orders of Dhritarashtra, superintended the discharge of all acts of
religious merit and all that related to the administration of the law.
Through the excellent policy of Vidura, by the expenditure of even a
small wealth, the Pandavas obtained numerous agreeable services from
their feudatories and followers. King Dhritarashtra liberated prisoners
and pardoned those that were condemned to death. King Yudhishthira the
just never said anything to this. On those occasions when the son of
Amvika went on pleasure excursions, the Kuru king Yudhishthira of great
energy used to give him every article of enjoyment. Aralikas, and
juice-makers, and makers of Ragakhandavas waited on king Dhritarashtra as
before.[1] Pandu's son, collected costly robes and garlands of diverse
kinds and duly offered them to Dhritarashtra. Maireya wines, fish of
various kinds, and sherbets and honey, and many delightful kinds of food
prepared by modifications (of diverse articles), were caused to be made
for the old king as in his days of prosperity. Those kings of Earth who
came there one after another, all used to wait upon the old Kuru monarch
as before. Kunti, and Draupadi, and she of the Sattwata race, possessed
of great fame, and Ulupi, the daughter of the snake chief, and queen
Chitrangada, and the sister of Dhrishtaketu, and the daughter of
Jarasandha,--these and many other ladies, O chief of men, used to wait
upon the daughter of Suvala like maids of all work. That Dhritarashtra,
who was deprived of all his children, might not feel unhappy in any
matter, was what Yudhishthira often said unto his brothers to see. They
also, on their part, listening to these commands of grave import from
king Yudhishthira, showed particular obedience to the old king. There was
one exception, however. It embraced Bhimasena. All that had followed from
that match at dice which had been brought about by the wicked
understanding of Dhritarashtra, did not disappear from the heart of that
hero. (He remembered those incidents still)."'



SECTION II

"Vaisampayana said, 'Thus worshipped by the Pandavas, the royal soil of
Amvika passed his time happily as before, waited upon and honoured by the
Rishis. That perpetuator of Kuru's race used to make those foremost of
offerings which should be given to the Brahmanas. The royal son of Kunti
always placed those articles under Dhritarashtra's control. Destitute of
malice as king Yudhishthira was, he was always affectionate towards his
uncle. Addressing his brothers and councillors, the king said, 'King
Dhritarashtra should be honoured both by myself and you all. He. indeed,
is a well-wisher of mine who is obedient to the commands of
Dhritarashtra. He, on the other hand, who behaves otherwise towards him,
is my enemy. Such a man should certainly be punished by me. On days of
performing the rites ordained for the Pitris, as also in the Sraddhas
performed for his sons and all well-wishers, the high-souled Kuru king
Dhritarashtra, gave away unto Brahmanas, as each deserved, as profuse
measures of wealth as he liked. King Yudhishthira the just, and Bhima,
and Arjuna, and the twins, desirous of doing what was agreeable to the
old king, used to execute all his orders. They always took care that the
old king who was afflicted with the slaughter of his sons and
grandsons,--with, that is, grief caused by the Pandavas
themselves,--might not die of his grief Indeed, the Pandavas bore
themselves towards him in such a way that that Kuru hero might not be
deprived of that happiness and all those articles of enjoyment which had
been his while his sons lived. The five brothers, viz., the sons of
Pandu, behaved themselves even thus towards Dhritarashtra, living under
his command. Dhritarashtra also, seeing them so humble and obedient to
his commands and acting towards him as disciples towards preceptors,
adopted the affectionate behaviour of a preceptor towards them in return.
Gandhari, by performing the diverse rites of the Sraddha and making gifts
unto Brahmanas of diverse objects of enjoyment, became freed from the
debt she owed to her slain children. Thus did that foremost of righteous
men, viz., king Yudhishthira the just, possessed of great intelligence,
along with his brothers, worship king Dhritarashtra.'

"Vaisampayana continued, 'Possessed of great energy, that perpetuator of
Kuru's race, viz., the old king Dhritarashtra, could not notice any
ill-will in Yudhishthira Seeing that the high-souled Pandavas were in the
observance of a wise and righteous conduct, king Dhritarashtra, the son
of Amvika, became gratified with them. Suvala's daughter, Gandhari,
casting off all sorrow for her (slain) children, began to show great
affection for the Pandavas as if they were her own children. Endued with
great energy, the Kuru king Yudhishthira, never did anything that was
disagreeable to the royal son of Vichitraviryya. On the other hand, he
always behaved towards him in a highly agreeable way. Whatever acts,
grave or light, were directed by king Dhritarashtra, or the helpless
Gandhari to be done, were all accomplished with reverence, O monarch, by
that slayer of hostile heroes, viz., the Pandava king. The old king
became highly gratified with such conduct of Yudhishthira. Indeed, he was
grieved at the remembrance of his own wicked son. Rising every day at
early dawn, he purified himself and went through his recitations, and
then blessed the Pandavas by wishing them victory in battle. Making the
usual gifts unto the Brahmanas and causing them to utter benedictions,
and Pouring libations on the sacred fire, the old king prayed for long
life to the Pandavas. Indeed, the king had never derived that great
happiness from his own sons which he always derived from the sons of
Pandu. King Yudhishthira at that time became as agreeable to the
Brahmanas as to the Kshatriyas, and the diverse bands of Vaisyas and
Sudras of his realm. Whatever wrongs were done to him by the sons of
Dhritarashtra, king Yudhishthira, forgot them all, and reverenced his
uncle. If any man did anything that was not agreeable to the son of
Amvika, he became thereby an object of hatred to the intelligent son of
Kunti. Indeed, through fear of Yudhishthira, nobody could talk of the
evil deeds of either Duryodhana or Dhritarashtra. Both Gandhari and
Vidura also wore well pleased with the capacity the king Ajatasatru
showed for bearing wrongs. They were, however, not so pleased, O slayer
of foes, with Bhima. Dharma's son, Yudhishthira, was truly obedient to
his uncle. Bhima, however, at the sight of Dhritarashtra, became very
cheerless. That slayer of foes, seeing Dharma's son reverencing the old
king, reverenced him outwardly with a very unwilling heart."'



SECTION III

"Vaisampayana said, 'The people who lived in the Kuru kingdom failed to
notice any variance in the cordiality that subsisted between king
Yudhishthira and the father of Duryodhana. When the Kuru king recollected
his wicked son, he then could not but feel unfriendly, in his heart,
towards Bhima. Bhimasena also, O king, impelled by a heart that seemed to
be wicked, was unable to put up with king Dhritarashtra. Vrikodara
secretly did many acts that were disagreeable to the old king. Through
deceitful servitors he caused the commands of his uncle to be disobeyed.
Recollecting the evil counsels of the old king and some acts of his,
Bhima, one day, in the midst of his friends, slapped his armpits, in the
hearing of Dhritarashtra and of Gandhari. The wrathful Vrikodara,
recollecting his foes Duryodhana and Karna and Dussasana, gave way to a
transport of passion, and said these harsh words: 'The sons of the blind
king, capable of fighting with diverse kinds of weapons, have all been
despatched by me to the other world with these arms of mine that resemble
a pair of iron clubs. Verily, these are those two arms of mine, looking
like maces of iron, and invincible by foes, coming within whose clasp the
sons of Dhritarashtra have all met with destruction. These are those two
well-developed and round arms of mine, resembling a pair of elephantine
trunks. Coming within their clasp, the foolish sons of Dhritarashtra have
all met with destruction. Smeared with sandal-paste and deserving of that
adornment are those two arms of mine by which Duryodhana has been
despatched to the other world along with all his sons and kinsmen.'
Hearing these and many other words, O king, of Vrikodara, that were
veritable darts, king Dhritarashtra gave way to cheerlessness and sorrow.
Queen Gandhari, however, who was conversant with every duty and possessed
of great intelligence, and who knew what Time brings on its course,
regarded them as untrue. After five and ten years had passed away, O
monarch, king Dhritarashtra afflicted (constantly) by the wordy darts of
Bhima, became penetrated with despair and grief. King Yudhishthira the
son of Kunti, however, knew it not; nor Arjuna of white steeds, nor
Kunti; nor Draupadi possessed of great fame; nor the twin sons of Madri,
conversant with every duty and who were always engaged in acting after
the wishes of Dhritarashtra. Employed in doing the behests of the king,
the twins never said anything that was disagreeable to the old king. Then
Dhritarashtra one day honoured his friends by his confidence. Addressing
'them with tearful eyes, He said these words.'

"Dhritarashtra said, 'How the destruction of the Kurus has happened is
well known to you. All that was brought about by my fault though the
Kauravas approved of all my counsels. Fool that I was, I installed the
wicked minded Duryodhana, that enhancer of the terrors of kinsmen, to
rule over the Kurus. Vasudeva had said unto me, 'Let this sinful wretch
of wicked understanding be killed along with all his friends and
counsellors.' I did not listen to those words of grave import. All
wisemen gave me the same beneficial advice. Vidura, and Bhishma, and
Drona, and Kripa, said the same thing. The holy and high-souled Vyasa
repeatedly said the same, as also Sanjaya and Gandhari. Overwhelmed,
however, by filial affection, I could not follow that advice. Bitter
repentance is now my lot for my neglect. I also repent for not having
bestowed that blazing prosperity, derived from sires and grand sires, on
the high-souled Pandavas possessed of every accomplishment. The eldest
brother of Gada foresaw the destruction of all the kings; Janarddana,
however, regarded that destruction as highly beneficial.[2] So many
Anikas of troops, belonging tome, have been destroyed. Alas, my heart is
pierced with thousands of darts in consequence of all these results. Of
wicked understanding as I am, now after the lapse of five and ten years,
I am seeking to expiate my sins. Now at the fourth division of the day or
sometimes at the eighth division, with the regularity of a vow, I eat a
little food for simply conquering my thirst. Gandhari knows this. All my
attendants are under the impression that I eat as usual. Through fear of
Yudhishthira alone I concealed my acts, for if the eldest son of Pandu
came to know of my vow, he would feel great pain. Clad in deer-skin, I
lie down on the Earth, spreading a small quantity of Kusa grass, and pass
the time in silent recitations. Gandhari of great fame passes her time in
the observance of similar vows. Even thus do we both behave, we that have
lost a century of gong none of whom even retreated from battle. I do not,
however, grieve for those children of mine. They have all died in the
observance of Kshatriya duties.' Having said these words, the old king
then addressed Yudhishthira in particular and said, 'Blessed be thou, O
son of the princess of Yadu's race. Listen now to what I say. Cherished
by thee, O son, I have lived these years very happily. I have (with thy
help) made large gifts and performed Sraddhas repeatedly.[3] I have, O
son, to the best of my power, achieved merit largely. This Gandhari,
though destitute of sons, has lived with great fortitude, looking all the
while at me. They whom inflicted great wrongs on Draupadi and robbed thee
of thy affluence,--those cruel wights--have all left the world, slain in
battle agreeably to the practice of their order.

I have nothing to do for them, O delighter of the Kurus. Stain with their
faces towards battle, they have attained to those regions which are for
wielders of weapons.[4] I should now accomplish what is beneficial and
meritorious for me as also for Gandhari. It behoveth thee, O great king,
to grant me permission. Thou art the foremost of all righteous persons.
Thou art always devoted to righteousness. The king is the preceptor of
all creatures. It is for this that I say so. With thy permission, O hero,
I shall retire into the woods, clad in rags and barks. O king, alone with
this Gandhari, I shall live in the woods, always blessing thee. It is
meet, O son, for the members of our race, to make over sovereignty, when
old age comes, to children and lead the forest mode of life. Subsisting
there on air alone, or abstaining from all food, I shall, with this wife
of mine, O hero, practise severe austerities. Thou shalt be a sharer of
these penances, O son, for thou art the king. Kings are sharers of both
auspicious and inauspicious acts done in their kingdom.'[5]

"Yudhishthira said, 'When thou, O king, art thus subject to grief,
sovereignty does not please me at all. Fie on me that am of wicked
understanding, devoted to the pleasures of rule, and utterly heedless of
my true concerns. Alas, I, with all my brothers, was ignorant of thyself
having so long been afflicted with grief, emaciated with fasts,
abstaining from food, and lying on the bare ground. Alas, foolish that I
am, I have been deceived by thee that hast deep intelligence, inasmuch
as, having inspired me with confidence at first thou hast latterly
undergone such grief. What need have I of kingdom or of articles of
enjoyment, what need of sacrifices or of happiness, when thou, O king,
hast undergone go much affliction? I regard my kingdom as a disease, and
myself also as afflicted. Plunged though I am in sorrow, what, however,
is the use of these words that I am addressing thee? Thou art our father,
thou art our mother; thou art our foremost of superiors. Deprived of thy
presence, how shall we live? O best of king, let Yuyutsu, the son of thy
loins, be made king, or, indeed, anybody else whom thou mayst wish. I
shall go into the woods. Do thou rule the kingdom. It behoveth thee not
to burn me that am already burned by infamy. I am not the king. Thou art
the king. I am dependent on thy will. How can I dare grant permission to
thee that art my preceptor? O sinless one, I harbour no resentment in my
heart on account of the wrongs done to us by Suyodhana. It was ordained
that it should be so. Both ourselves and others were stupefied (by fate).
We are thy children as Duryodhana and others were. My conviction is that
Gandhari is as much my mother as Kunti. If thou, O king of kings, goest
to the woods leaving me, I shall the, follow thee. I swear by my soul.
This Earth, with her belt of seas, go full of wealth, will not be a
source of joy to me when I am deprived of thy presence. All this belongs
to thee. I gratify thee, bending my head. We are all dependent on thee, O
king of kings. Let the fever of thy heart be dispelled. I think, O lord
of Earth, that all this that has come upon thee is due to destiny. By
good luck, I had thought, that waiting upon thee and executing thy
commands obediently, I would rescue thee from the fever of thy heart.'

"Dhritarashtra said, 'O delighter of the Kurus, my mind is fixed, O son,
on penances. O puissant one, it is meet for our race that I should retire
into the woods. I have lived long under thy protection, O son, I have for
many years been served by thee with reverence. I am now old. It behoveth
thee, O king, to grant me permission (to take up my abode in the woods).'

"Vaisampayana continued, 'Having said these words unto king Yudhishthira,
the just, king Dhritarashtra, the son of Amvika, trembling the while and
with hands joined together, further said unto the high-souled Sanjaya and
the great car-warrior Kripa, these words, 'I wish to solicit the king
through you. My mind has become cheerless, my mouth has become dry,
through the weakness of age and the exertion of speaking.' Having said
so, that perpetuator of Kuru's race, viz., the, righteous-souled old
king, blessed with prosperity, leaned on Gandhari and suddenly looked
like one deprived of life. Beholding him thus seated like one deprived of
consciousness, that slayer of hostile heroes, viz., the royal son of
Kunti, became penetrated by a poignant grief.

"Yudhishthira said, 'Alas, he whose strength was equal to that of a
hundred thousand elephants, alas, that king sitteth today, leaning on a
woman. Alas! he by whom the iron image of Bhima on a former occasion wag
reduced to fragments, leaneth today on a weak woman. Fie on me that am
exceedingly unrighteous! Fie on my understanding! Fie on my knowledge of
the scripture! Fie on me for whom this lord of Earth lieth today in a
manner that is not becoming of him! I also shall fast even as my
preceptor. Verily, I shall fast if this king and Gandhari of great fame
abstain from food.'

"Vaisampayana continued, 'The Pandava king, conversant with every duty,
using his own hand, then softly rubbed with cold water the breast and the
face of the old monarch. At the touch of the king's hand which was
auspicious and fragrant, and on which were jewels and medicinal herbs,
Dhritarashtra regained his senses.[6]

"Dhritarashtra said, 'Do thou again touch me, O son of Pandu, with thy
hand, and do thou embrace me. O thou of eyes like lotus petals, I am
restored to my senses through the auspicious touch of thy hand. O ruler
of men, I desire to smell thy head. The clasp of thy arms is highly
gratifying to me. This is the eighth division of the day and, therefore,
the hour of taking my food. For not having taken my food, O child of
Kuru's race, I am so weak as to be unable to move. In addressing my
solicitations to thee, great hag been my exertion. Rendered cheerless by
it, O son, I had fainted. O perpetuator of Kuru's race, I think that
receiving the touch of thy hand, which resembles nectar in its vivifying
effects I have been restored to my senses.'

"Vaisampayana said, 'Thus addressed, O Bharata, by the eldest brother of
his father, the son of Kunti, from affection, gently touched every part
of his body. Regaining his life-breaths, king Dhritarashtra embraced the
son of Pandu with his arms and smelled his head. Vidura and others wept
aloud in great grief. In consequence, however, of the poignancy of their
sorrow, they said nothing to either the old king or the son of Pandu.
Gandhari, conversant with every duty, bore her sorrow with fortitude, and
loaded as her heart was, O king, said nothing. The other ladies, Kunti
among them, became greatly afflicted. They wept, shedding copious tears,
and sat surrounding the old king. Then 'Dhritarashtra, once more
addressing Yudhishthira, said these words, Do thou, O king, grant me
permission to practise penances. By speaking repeatedly, O son, my mind
becomes weakened. It behoveth thee not, O son, to afflict me after this.'
When that foremost one of Kuru's race was saying go unto Yudhishthira, a
loud sound of wailing arose from all the warriors there present.
Beholding his royal father of great splendour, emaciated and pale,
reduced to a state unbecoming of him, worn out with fasts, and looking
like a skeleton covered with skin, Dharma's son Yudhishthira shed tears
of grief and once more said these words. 'O foremost of men, I do not
desire life and the Earth. O scorcher of foes, I shall employ myself in
doing what is agreeable to thee. If I deserve thy favour, if I am dear to
thee, do thou eat something. I shall then know what to do.' Endued with
great energy, Dhritarashtra then said to Yudhishthira,--'I wish, O son,
to take some food, with thy permission.' When Dhritarashtra said these
words to Yudhishthira, Satyavati's son Vyasa came there and said as
follows.`



SECTION IV

"Vyasa said, 'O mighty-armed Yudhishthira, do without any scruple what
Dhritarashtra of Kuru's race hag said. This king is old. He has, again,
been made sonless. I think he will not be able to bear his grief long.
The highly blessed Gandhari, possessed of great wisdom and endued with
kindly speech, bears with fortitude her excessive grief owing to the logs
of her song. I also tell thee (what the old king says). Do thou obey my
words. Let the old king have thy permission. Let him not die an
inglorious death at home. Let this king follow the path of all royal
sages of old. Verily, for all royal sages, retirement into the woods
comes at last.'"

"Vaisampayana said, 'Thus addressed at that time by Vyasa of wonderful
deeds, king Yudhishthira the just, possessed of mighty energy, said unto
the great ascetic these words, 'Thy holy self is held by us in great
reverence. Thou alone art our preceptor. Thou alone art the refuge of
this our kingdom as also of our race. I am thy son. Thou, O holy one, art
my father. Thou art our king, and thou art our preceptor. The son should,
agreeably to every duty, be obedient to the commands of his sire.'

"Vaisampayana continued, 'Thus addressed by the king. Vyasa, that
foremost of poets, foremost of all persons conversant with the Vedas,
endued with great energy once more said unto Yudhishthira these words,
'It is even so, O mighty-armed one. It is even as thou sayest, O Bharata.
This king has reached old age. He is now in the last stage of life.
Permitted both by me and thee, let this lord of Earth do what he
proposes. Do not stand as an impediment in his way. Even this is the
highest duty, O Yudhishthira, of royal sages. They should die either in
battle or in the woods agreeably to the scriptures. Thy royal sire,
Pandu, O king of kings, reverenced this old king as a disciple reverences
his preceptor. (At that time) he adored the gods in many great sacrifices
with profuse gifts consisting of hills of wealth and jewels, and ruled
the Earth and protected his subjects wisely and well. Having obtained a
large progeny and a swelling kingdom, he enjoyed great influence for
thirteen years while you were in exile, and gave away much wealth.
Thyself also, O chief of men, with thy servants, O sinless one, hast
adored this king and the famous Gandhari with that ready obedience which.
a disciple pays to his preceptor. Do thou grant permission to thy father.
The time has come for him to attend to the practice of penances. He does
not harbour, O Yudhishthira, even the slightest anger against any of you.'

"Vaisampayana continued, 'Having said these words, Vyasa soothed the old
king. Yudhishthira then answered him, saying, 'So be it.' The great
ascetic then left the palace for proceeding to the woods. After the holy
Vyasa had gone away, the royal son of Pandu softly said these words unto
his old father, bending himself in humility,--What the holy Vyasa has
said, what is thy own purpose, what the great bowman Kripa has said, what
Vidura has expressed, and what has been asked for by Yuyutsu and Sanjaya,
I shall accomplish with speed. All these are worthy of my respect, for
all of them are well-wishers of our race. This, however, O king, I beg of
thee by bending my head. Do thou first eat and afterwards go to thy
forest retreat.'"



SECTION V

"Vaisampayana said, 'Having received the king's permission, king
Dhritarashtra of great energy then proceeded to his own palace, followed
by Gandhari. With weakened strength and slow motion, that king of great
intelligence walked with difficulty, like the leader, worn out with age,
of an elephantine herd. He was followed by Vidura of great learning, and
his charioteer Sanjaya, as also that mighty bowman Kripa, the son of
Saradwata. Entering his mansion, O king, he went through the morning
rites and after gratifying many foremost of Brahmanas he took some food.
Gandhari conversant with every duty, as also Kunti of great intelligence,
worshipped with offers of various articles by their daughters-in-law,
then took some food, O Bharata. After Dhritarashtra had eaten, and Vidura
also and others had done the same, the Pandavas, having finished their
meals, approached and sat around the old king. Then the son of Amvika, O
monarch, addressing Kunti's son who was seated near him and touching his
back with his hand, said, 'Thou shouldst always, O delighter of the
Kurus, act without heedlessness as regards everything connected with thy
kingdom consisting of eight limbs, O foremost of rulers, and in which the
claims of righteousness should ever be kept foremost.[7] Thou art
possessed, O son of Kunti, of intelligence and learning. Listen to me, O
king, as I tell thee what the means are by which, O son of Pandu, the
kingdom is capable of being righteously protected. Thou shouldst always,
O Yudhishthira, honour those persons that are old in learning. Thou
shouldst listen to what they would say, and act accordingly without any
scruple. Rising at dawn, O king, worship them with due rites, and when
the time comes for action, thou shouldst consult them about thy
(intended) acts. When, led by the desire of knowing what would be
beneficial to thee in respect of thy measures, thou honourest them; they
will, O son, always declare what is for thy good, O Bharata. Thou
shouldst always keep thy senses, as thou keepest thy horses. They will
then prove beneficial to thee, like wealth that is not wasted. Thou
shouldst employ only such ministers as have passed the tests of honesty,
(i.e., as are possessed of loyalty, disinterestedness, continence, and
courage), as are hereditary officers of state, possessed of pure conduct,
self-restrained, clever in the discharge of business, and endued with
righteous conduct. Thou shouldst always collect information through spies
in diverse disguises, whose faithfulness have been tasted, who are
natives of thy kingdom, and who should not be known to thy foes. Thy
citadel should be properly protected with strong walls and arched gates.
On every side the walls, with watch-towers on them standing close to one
another, should be such as to admit of six persons walking side by side
on their top.[8] The gates should all be large and sufficiently strong.
Kept in proper places those gates should be carefully guarded. Let thy
purposes be accomplished through men whose families and conduct are well
known. Thou shouldst always protect thy person also with care, in matters
connected with thy food, O Bharata, as also in the hours of sport and
eating and in matters connected with the garlands thou wearest and the
beds thou liest upon. The ladies of thy household should be properly
protected, looked over by aged and trusted servitors, of good behaviour,
well-born, and possessed of learning, O Yudhishthira. Thou shouldst make
ministers of Brahmanas possessed of learning, endued with humility,
well-born, conversant with religion and wealth, and adorned with
simplicity of behaviour. Thou shouldst hold consultations with them. Thou
shouldst not, however, admit many persons into thy consultations. On
particular occasions thou mayst consult with the whole of thy council or
with a portion of it. Entering a chamber or spot that is well protected
(from intruders) thou shouldst hold thy consultation. Thou mayst hold thy
consultation in a forest that is divested of grass. Thou shouldst never
consult at night time.[9] Apes and birds and other animals that can
imitate human beings should all be excluded from the council chamber, as
also idiots and lame and palsied individuals. I think that the evils that
flow from the divulgence of the counsels of kings are such that they
cannot be remedied. Thou shouldst repeatedly refer, in the midst of thy
counsellors, to the evils that arise from the divulgence of counsels, O
chastiser of foes, and to the merits that flow from counsels properly
kept. Thou shouldst, O Yudhishthira, act in such a manner as to ascertain
the merits and faults of the inhabitants of thy city and the provinces.
Let thy laws, O king, be always administered by trusted judges placed in
charge thereof, who should also be contented and of good behaviour. Their
acts should also be ascertained by thee through spies. Let thy judicial
officers, O Yudhishthira, inflict punishments, according to the law, on
offenders after careful ascertainment of the gravity of the offences.
They that are disposed to take bribes, they that are the violators of the
chastity of other people's wives, they that inflict heavy punishments,
they that are utterers of false speeches, they that are revilers, they
that are stained by cupidity, they that are murderers, they that are
doers of rash deeds, they that are disturbers of assemblies and the
sports of others, and they that bring about a confusion of castes,
should, agreeably to considerations of time and place, be punished with
either fines or death.[10] In the morning thou shouldst see those that
are employed in making thy disbursements. After that thou shouldst look
to thy toilet and then to thy food. Thou shouldst next supervise thy
forces, gladdening them on every occasion. Thy evenings should be set
apart for envoys and spies. The latter end of the night should be devoted
by thee to settle what acts should be done by thee in the day. Mid-nights
and mid-days should be devoted to thy amusements and sports. At all
times, however thou shouldst think of the means for accomplishing thy
purposes. At the proper time, adorning thy person, thou shouldst sit
prepared to make gifts in profusion. The turns for different acts, O son,
ceaselessly revolve like wheels. Thou shouldst always exert thyself to
fill thy treasuries of various kinds by lawful means. Thou shouldst avoid
all unlawful means towards that end. Ascertaining through thy spies who
thy foes are that are bent on finding out thy laches, thou shouldst,
through trusted agents, cause them to be destroyed from a distance.
Examining their conduct, thou shouldst O perpetuator of Kuru's race,
appoint thy servants. Thou shouldst cause all thy acts to be accomplished
through thy servitors: whether they are appointed for those acts or not.
The commandant of thy forces should be of firm conduct, courageous,
capable of bearing hardships, loyal, and devoted to thy good. Artisans
and mechanics, O son of Pandu, dwelling in thy provinces, should always
do thy acts like kine and asses.[11] Thou shouldst always, O
Yudhishthira, be careful to ascertain thy own laches as also those of thy
foes. The laches also of thy own men as also of the men of thy foes
should equally be ascertained. Those men of thy kingdom, that are well
skilled in their respective vocations, and are devoted to thy good,
should be favoured by thee with adequate means of support. A wise king, O
ruler of men, should always see that the accomplishments of his
accomplished subjects might be kept up. They would then be firmly devoted
to thee, seeing that they did not fall away from their skill.'"



SECTION VI

"Dhritarashtra said, Thou shouldst always ascertain the Mandalas that
belong to thee, to thy foes, to neutrals, and to those that are disposed
equally towards thee and thy foes, O Bharata.[12] The Mandalas also of
the four kinds of foes, of these called Atatayins, and of allies, and the
allies of foes, should be distinguished by thee, O crusher of foes.[13]
The ministers of state, the people of the provinces, the garrisons of
forts, and the forces, O foremost one of Kuru's race, may or may not be
tampered with. (Thou shouldst, therefore, behave in such a manner that
these may not be tampered with by thy foes). The twelve (enumerated
above), O son of Kunti, constitute the principal concerns of kings. These
twelve, as also sixty, having Ministers for their foremost, should be
looked after by the king.[14] Professors conversant with the science of
politics call these by the name of Mandala. Understand, O Yudhishthira,
that the six incidents (of peace, war, march, halt, sowing dissensions,
and conciliation) depend upon these. Growth and diminution should also be
understood, as also the condition of being stationary. The attributes of
the sixfold incidents, O thou of mighty arms, as resting on the two and
seventy (already enumerated), should also be carefully understood. When
one's own side has become strong and the side of the foe his become weak,
it is then, O son of Kunti, that the king should war against the foe and
strive to will victory. When the enemy is strong and one's own side is
weak, then the weak king, if possessed of intelligence, should seek to
make peace with the enemy. The king should collect a large store of
articles (for his commissariat). When able to march out, he should on no
account make a delay, O Bharata. Besides, he should on that occasion set
his men to offices for which they are fit, without being moved by any
other consideration. (When obliged to yield a portion of his territories)
he should give his foe only such land as does not produce crops in
abundance. (When obliged to give wealth), he should give gold containing
much base metal. (When obliged to give a portion of his forces), he
should give such men as are not noted for strength. One that is skilled
in treaties should, when taking land or gold or men from the foe, take
what is possessed of attributes the reverse of this.[15] In making
treaties of peace, the son of the (defeated) king, should be demanded as
a hostage, O chief of the Bharatas. A contrary course of conduct would
not be beneficial, O son. If a calamity comes over the king, he should,
with knowledge of means-and counsels, strive to emancipate himself from
it.[16] The king, O foremost of monarchs, should maintain the cheerless
and the destitute (such as the blind, the deaf and dumb, and the
diseased) among his people. Himself protecting his own kingdom, the king,
possessed of great might, should direct all his efforts, either one after
another or simultaneously, against his foes. He should afflict and
obstruct them and seek to drain their treasury. The king that desires his
own growth should never injure the subordinate chieftains that are under
his sway. O son of Kunti, thou shouldst never seek to war with that king
who desires to conquer the whole Earth. Thou shouldst seek to gain
advantages by producing, with the aid of thy ministers, dissensions among
his aristocracy and subordinate chieftains. A powerful king should never
seek to exterminate weak kings, for these do good to the world by
cherishing the good and punishing the wicked. O foremost of kings, thou
shouldst live, adopting the behaviour of the cane.[17] If a strong king
advances against a weak one, the latter should make him desist, by
adopting conciliation and other modes. If unable to stop the invader in
this way, then he, as also those that are disposed to do him good, should
fall upon the foe for battling with him. Indeed, with his ministers and
treasury and citizens, he should thus adopt force against the invader. If
battling with the foe becomes hopeless, then he should fall, sacrificing
his resources one after another. Casting off his life in this way, he
will attain to liberation from all sorrow.'"



SECTION VII

"Dhritarashtra said, 'O best of kings, thou shouldst also reflect
properly on war and peace. Each is of two kinds. The means are various,
and the circumstances also, under which war or peace may be made, are
various, O Yudhishthira.[18] O thou of Kuru's race, thou shouldst, with
coolness, reflect on the two (viz., thy strength and weakness) with
regard to thyself. Thou shouldst not suddenly march against a foe that is
possessed of contented and healthy soldiers, and that is endued with
intelligence. On the other hand, thou shouldst think carefully of the
means of vanquishing him.[19] Thou shouldst march against a foe that is
not provided with contented and healthy combatants. When everything is
favourable, the foe may be beaten. After that, however, the victor should
retire (and stay in a strong position). He should next cause the foe to
be plunged into various calamities, and sow dissensions among his allies.
He should afflict the foe and inspire terror in his heart, and attacking
him weaken his forces. The king, conversant with the scriptures that
marches against a foe, should think of the three kinds of strength, and,
indeed, reflect on his own strength and of his foe.[20] Only that king, O
Bharata, who is endued with alacrity, discipline, and strength of
counsels, should march against a foe. When his position is otherwise, he
should avoid defensive operations.[21] The king should provide himself
with power of wealth, power of allies, power of foresters, power of paid
soldiery, and power of the mechanical and trading classes, O puissant
one.[22] Among all these, power of allies and power of wealth are
superior to the rest. The power of classes and that of the standing army
are equal. The power of spies is regarded by the king as equal in
efficacy to either of the above, on many occasions, when the time comes
for applying each. Calamity, O king, as it overtakes rulers should be
regarded as of many forms. Listen, O thou of Kuru's race, as to what
those diverge forms are. Verily of various kinds are calamities, O son of
Pandu. Thou shouldst always count them, distinguishing their forms, O
king, and strive to meet them by applying the well-known ways of
conciliation and the rest (without concealing them through idleness). The
king should, when equipt with a good force, march (out against a foe), O
scorcher of enemies. He should attend also to the considerations of time
and place, while preparing to march, as also to the forces he has
collected and his own merits (in other respects). That king who is
attentive to his own growth and advancement should not march unless
equipt with cheerful and healthy warriors. When strong, O son of Pandu,
he may march in even an unfavourable season. The king should make a river
having quivers for its stones, steeds and cars for its current, and
standards for the trees that cover its banks, and which is miry with
foot-soldiers and elephants. Even such a river should the king apply for
the destruction of his foe. Agreeably to the science known to Usanas,
arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for
fighting the enemy.[23] Knowing everything about the enemy's strength
through spies, and examining his own strength himself the king should
commence war either within his own territories or within those of his
foe.[24] The king should always gratify his army, and hurl all his
strongest warriors (against the enemy). First ascertaining the state of
his kingdom, he should apply conciliation or the other well-known means.
By all means, O king, should the body be protected. One should do that
which is highly beneficial for one both here and hereafter. The king, O
monarch, by behaving duly according to these ways, attains to Heaven
hereafter, after ruling his subjects righteously in this world. O
foremost one of Kuru's race, it is even thus that thou shouldst always
seek the good of thy subjects for attaining to both the worlds.[25] Thou
hast been instructed in all duties by Bhishma, by Krishna, and by Vidura,
I should also, O best of kings, from the affection I bear thee, give thee
these instructions. O giver of profuse presents in sacrifices, thou
shouldst do all this duly. Thou shalt, by conducting thyself in this way,
become dear to thy subjects and attain to felicity in Heaven. That king
who adores the deities in a hundred horse-sacrifices, and he who rules
his subjects righteously, acquire merit that is equal.'"



SECTION VIII

"Yudhishthira said, 'O lord of Earth, I shall do as thou biddest me. O
foremost of kings, I should be further instructed by thee. Bhishma has
ascended to Heaven. The slayer of Madhu has departed (for Dwaraka).
Vidura and Sanjaya also will accompany thee to the forest. Who else,
therefore, than thee will teach me? Those instructions which thou
imparted today, desirous of doing good to me, I shall certainly follow, O
lord of Earth. Be thou assured of this, O king.'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just,
of great intelligence, the royal sage, Dhritarashtra, O chief of the
Bharatas, wished to obtain the king's permission (about his retirement to
the forest). And he said, 'Cease, O son, great has been my toil.' Having
said these words, the old king entered the apartments of Gandhari. Unto
that husband of hers who resembled a second Lord of all creatures, while
resting on a seat, Gandhari of righteous conduct, conversant with the
opportuneness of everything, said these words, the hour being suited to
them,--'Thou hast obtained the permission of that great Rishi, viz.,
Vyasa himself. When, however, wilt thou go to the forest, with the
permission of Yudhishthira?'

"Dhritarashtra said, 'O Gandhari, I have received the permission of my
high-souled sire. With the permission of Yudhishthira (next obtained), I
shall soon retire into the woods. I desire, however, to give away some
wealth capable of following the status of Preta, in respect of all those
sons of mine who were addicted to calamitous dice. Verily, I desire to
make those gifts, inviting all the people to my mansion.'[26]

"Vaisampayana continued, 'Having said so (to Gandhari), Dhritarashtra
sent for Yudhishthira. The latter, at his uncle's command, brought all
the articles necessary. Many Brahmanas residing in Kuru-jangala, and many
Kshatriyas, many Vaisyas, and many Sudras also, came to Dhritarashtra's
mansion, with gratified hearts. The old king, coming out of the inner
apartments, beheld them all, as also his subjects assembled together.
Beholding all those assembled citizens and inhabitants of the provinces,
and his well-wishers also thus gathered together, and the large number of
Brahmanas arrived from diverge realms, king Dhritarashtra of great
intelligence, O monarch, said these words,--'Ye all and the Kurus have
lived together for many long years, well-wishers of each other, and each
employed in doing good to the other. What I shall now say in view of the
opportunity that has come, should be accomplished by you all even as
disciples accomplish the biddings of their preceptors. I have set my
heart upon retiring into the woods, along with Gandhari as my companion.
Vyasa has approved of this, as also the son of Kunti. Let me have your
permission too. Do not hesitate in this. That goodwill, which has always
existed between you and us, is not to be seen, I believe, in other realms
between the rulers and the ruled. I am worn out with this load of years
on my head. I am destitute of children. Ye sinless ones, I am emaciated
with fasts, along with Gandhari. The kingdom having passed to
Yudhishthira, I have enjoyed great happiness. Ye foremost of men, I think
that happiness has been greater than what I could expect from
Duryodhana's sovereignty. What other refuge can I have, old as I am and
destitute of children, save the woods? Ye highly blessed ones, it behoves
you to grant me the permission I seek. Hearing these words of his, all
these residents of Kurujangala, uttered loud lamentations, O best of the
Bharatas, with voices choked with tears. Desirous of telling those
grief-stricken people something more, Dhritarashtra of great energy, once
more addressed them and said as follows.'"



SECTION IX

"Dhritarashtra said, 'Santanu duly ruled this Earth. Similarly,
Vichitraviryya also, protected by Bhishma, ruled you. Without doubt, all
this is known to you. It is also known to you how Pandu, my brother, was
dear to me as also to you. He also ruled you duly. Ye sinless ones, I
have also served you. Whether those services have come up to the mark or
fallen short of it, it behoveth you to forgive me, for I have attended to
my duties without heedlessness. Duryodhana also enjoyed this kingdom
without a thorn in his side. Foolish as he was and endued with wicked
understanding, he did not, however, do any wrong to you. Through the
fault, however, of that prince of wicked understanding, and through his
pride, as also through my own impolicy, a great carnage has taken place
of persons of the royal order. Whether I have, in that matter, acted
rightly or wrongly, I pray you with joined hands to dispel all
remembrance of it from your hearts.--This one is old; this one has lost
all his children; this one is afflicted with grief; this one was our
king;--this one is a descendant of former kings;--considerations like
these should induce you to forgive me. This Gandhari also is cheerless
and old. She too has lost her children and is helpless. Afflicted with
grief for the loss of her sops, she solicits you with me. Knowing that
both of us are old and afflicted and destitute of children, grant us the
permission we seek. Blessed be you, we seek your protection. This Kuru
king, Yudhishthira, the son of Kunti, should be looked after by you all,
in prosperity as well as in adversity. He will never fall into distress,
he that has for his counsellors four such brothers of abundant prowess.
All of them are conversant with both righteousness and wealth, and
resemble the very guardians of the world. Like the illustrious Brahman
himself, the Lord of the universe of creatures, this Yudhishthira of
mighty energy will rule you. That which should certainly be said is now
said by me. I make over to you it this Yudhishthira here as a deposit. I
make you also a deposit in the hands of this hero. It behoves you all to
forget and forgive whatever injury has been done to you by those sons of
mine that are no longer alive, or, indeed, by any one else belonging to
me. Ye never harboured any wrath against me on any previous occasion. I
join my hands before you who are distinguished for loyalty. Here, I bow
to you all. Ye sinless one, I, with Gandhari by my side, solicit your
pardon now for anything done to you by those sons of mine, of restless
understandings, stained by cupidity, and ever acting as their desires
prompted.' Thus addressed by the old monarch, all those citizens and
inhabitants of the provinces, filled with tears, said nothing but only
looked at one another."'



SECTION X

"Vaisampayana said, 'Thus addressed, O thou of Kuru's race, by the old
king, the citizens and the inhabitants of the provinces stood sometime
like men deprived of consciousness. King Dhritarashtra, finding them
silent, with their throats choked by grief, once more addressed them,
saying, 'Ye best of men, old as I am, sonless, and indulging, through
cheerlessness of heart, in diverse lamentations along with this my wedded
wife, I have obtained the permission, in the matter of my retirement into
the forest, of my sire, the Island-born Krishna himself, as also of king
Yudhishthira, who is conversant with every duty, ye righteous denizens of
this kingdom. Ye sinless ones, I, with Gandhari, repeatedly solicit you
with bent heads. It behoves you all to grant us permission.'

"Vaisampayana continued, 'Hearing these pitiable words of the Kuru king,
O monarch, the assembled denizens of Kurujangala all began to weep.
Covering their faces with their hands and upper garments, all those men
burning with grief, wept for a while as fathers and mothers would weep
(at the prospect of a dear son about to leave them for ever). Bearing in
their hearts, from which every other thought had been dispelled, the
sorrow born of Dhritarashtra's desire to leave the world, they looked
like men deprived of all consciousness. Checking that agitation of heart
due to the announcement of Dhritarashtra's desire of going to the forest,
they gradually were able to address one another, expressing their wishes.
Settling their words in brief, O king, they charged a certain Brahmana
with the task of replying unto the old monarch. That learned Brahmana, of
good behaviour, chosen by unanimous consent, conversant with all topics,
master of all the Richs, and named Samba, endeavoured to speak. Taking
the permission of the whole assembly and with its full approbation, that
learned Brahmana of great intelligence, conscious of his own abilities,
said these words unto the king,--'O monarch, the answer of this assembly
has been committed to my care. I shall voice it, O hero. Do thou receive
it, O king. What thou gayest, O king of kings, is all true, O puissant
one. There is nothing in it that is even slightly untrue. Thou art our
well-wisher, as, indeed, we are thine. Verily, in this race of kings,
there never wag a king who coming to rule his subjects became unpopular
with them. Ye have ruled us like fathers or brothers. King Duryodhana
never did us any wrong. Do that, O king, which that righteous-souled
ascetic, the son of Satyavati, has said. He is, verily, our foremost of
instructors. Left by thee, O monarch, we shall have to pass our days in
grief and sorrow, filled with remembrance of thy hundreds of virtues. We
were well protected and ruled by king Duryodhana even as we had been
ruled by king Santanu, or by Chitrangada, or by thy father, O monarch,
who was protected by the prowess of Bhishma, or by Pandu, that ruler of
Earth, who was overlooked by thee in all his acts. Thy son, O monarch,
never did us the slightest wrong. We lived, relying on that king as
trustfully as on our own father. It is known to thee how we lived (under
that ruler). After the same manner, we have enjoyed great happiness, O
monarch, for thousands of years, under the rule of Kunti's son of great
intelligence and wisdom[27]. This righteous-souled king who performs
sacrifices with gifts in profusion, follows the conduct of the royal
sages of old, belonging to thy race, of meritorious deeds, having Kuru
and Samvara and others and Bharata of great intelligence among them.
There is nothing, O monarch, that is even slightly censurable in the
matter of this Yudhishthira's rule. Protected and ruled by thee, we have
all lived in great happiness. The slightest demerit is incapable of being
alleged against thee and thy son. Regarding what thou hast said about
Duryodhana in the matter of this carnage of kinsmen, I beg thee, O
delighter of the Kurus (to listen to me).'

"The Brahmana continued, 'The destruction that has overtaken the Kurus
was not brought about by Duryodhana. It was not brought about by thee.
Nor was it brought about by Karna and Suvala's son. We know that it was
brought about by destiny, and that it was incapable of being
counteracted. Verily, destiny is not capable of being resisted by human
exertion. Eight and ten Akshauhinis of troops, O monarch, were brought
together. In eight and ten days that host was destroyed by the foremost
of Kuru warriors, viz., Bhishma and Drona and Kripa and others, and the
high-souled Karna, and the heroic Yuyudhana, and Dhrishtadyumna, and by
the four sons of Pandu, that is, Bhima and Arjuna and twins. This
(tremendous) carnage, O king, could not happen without the influence of
destiny. Without doubt, by Kshatriyas in particular, should foes be slain
and death encountered in battle. By those foremost of men, endued with
science and might of arms, the Earth has been exterminated with her
steeds and cars and elephants. Thy son was not the cause of that carnage
of high-souled kings. Thou wert not the cause, nor thy servants, nor
Karna, nor Suvala's son. The destruction of those foremost ones of Kuru's
race and of kings by thousands, know, was brought about by destiny. Who
can say anything else in this? Thou art regarded as the Guru and the
master of the whole world. We, therefore, in thy presence, absolve thy
righteous-souled son. Let that king, with all his associates, obtain the
regions reserved for heroes. Permitted by foremost of Brahmanas, let him
sport blissfully in heaven. Thou also shalt attain to great merit, and
unswerving steadiness in virtue. O thou of excellent vows, follow thou
fully the duties indicated in the Vedas. It is not necessary for either
thee or ourselves to look after the Pandavas. They are capable of ruling
the very Heavens, what need then be said of the Earth? O thou of great
intelligence, in prosperity as in adversity, the subjects of this
kingdom, O foremost one of Kuru's race, will be obedient to the Pandavas
who have conduct for their ornament. The son of Pandu makes those
valuable gifts which are always to be made to foremost of regenerate
persons in sacrifices and in obsequial rites, after the manner of all the
great kings of antiquity. The high-minded son of Kunti is mild, and
self-restrained, and is always disposed to spend as if he were a second
Vaisravana. He has great ministers that attend on him. He is
compassionate to even his foes. Indeed, that foremost one of Bharata's
race is of pure conduct. Endued with great intelligence, he is perfectly
straight-forward in his dealings and rules and protects us like a father
protecting his children. From association with him who is the son of
Dharma, O royal sage, Bhima and Arjuna and others will never do us the
least wrong. They are mild, O thou of Kuru's race, unto them that are
mild, and fierce like snakes of virulent poison unto them that are
fierce. Possessed of great energy, those high-souled ones are always
devoted to the good of the people. Neither Kunti, nor thy
(daughter-in-law) Panchali, nor Ulupi, nor the princess of the Sattwata
race, will do the least wrong to these people.[28] The affection which
thou hast shown towards us and which in Yudhishthira is seen to exist in
a still larger measure is incapable of being forgotten by the people of
the city and the provinces. Those mighty car-warriors, viz., the son of
Kunti, themselves devoted to the duties of the righteousness, will
protect and cherish the people even if these happen to be unrighteous. Do
thou, therefore, O king, dispelling all anxiety of heart on account of
Yudhishthira, set thyself to the accomplishment of all meritorious acts,
O foremost of men.'

"Vaisampayana continued, 'Hearing these words, fraught with righteousness
and merit, of that Brahmana and approving of them, every person in that
assembly said, 'Excellent, Excellent' and accepted them as his own.
Dhritarashtra also, repeatedly applauding those words, slowly dismissed
that assembly of his subjects. Thus honoured by them and looked upon with
auspicious glances, the old king, O chief of Bharata's race, joined his
hands and honoured them all in return. He then entered his own mansion
with Gandhari. Listen now to what he did after that night had passed
away."'



SECTION XI

"Vaisampayana said, 'After that night had passed away, Dhritarashtra, the
son of Amvika, despatched Vidura to Yudhishthira's mansion. Endued with
great energy and the foremost of all persons possessed of intelligence,
Vidura, having arrived at Yudhishthira's mansion, addressed that foremost
of men, that king of unfading glory, in these words, 'King Dhritarashtra
has undergone the preliminary rites for accomplishing his purpose of
retiring into the woods. He will set out for the woods, O king, on the
coming day of full moon of the month of Kartika. He now solicits from
thee, O foremost one of Kuru's race, some wealth. He wishes to perform
the Sraddha of the high-souled son of Ganga, as also of Drona and
Somadatta and Valhika of great intelligence, and of all his sons as also
of all well-wishers of his that have been slain, and, if thou permittest
it, of that wicked-souled wight, viz., the ruler of the Sindhus.'[29]
Hearing these words of Vidura, both Yudhishthira, and Pandit's son Arjuna
of curly hair, became very glad and applauded them highly. Bhima,
however, of great energy and unappeasable wrath, did not accept those
words of Vidura in good spirits, recollecting the acts of Duryodhana. The
diadem-decked Phalguna, understanding the thoughts of Bhimasena, slightly
bending his face downwards, addressed that foremost of men in these
words, 'O Bhima, our royal father who is advancing in years, has resolved
to retire into the woods. He wishes to make gifts for advancing the
happiness of his slain kinsmen and well-wishers now in the other world. O
thou of Kuru's race, he wishes to give away wealth that belongs to thee
by conquest. Indeed, O mighty-armed one, it is for Bhishma and others
that the old king is desirous of making those gifts. It behoves thee to
grant thy permission. By good luck it is, O thou of mighty arms that
Dhritarashtra today begs wealth of us, he who was formerly begged by us.
Behold the reverse brought about by Time. That king who was before the
lord and protector of the whole Earth, now desires to go into the woods,
his kinsmen and associates all slain by foes. O chief of men, let not thy
views deviate from granting the permission asked for. O mighty-armed one,
refusal, besides bringing infamy, will be productive d demerit. Do thou
learn your duty in this matter from the king, thy eldest brother, who is
lord of all. It becometh thee to give instead of refusing, O chief of
Bharata's race. Vibhatsu who was saying so wag applauded by king
Yudhishthira the just. Yielding to wrath, Bhimasena said these words, 'O
Phalguna, it is we that shall make gifts in the matter of Bhishma's
obsequies, as also of king Somadatta and of Bhurisravas, of the royal
sage Valhika, and of the high-souled Drona, and of all others. Our mother
Kunti shall make such obsequial offerings for Karna. O foremost of men,
let not Dhritarashtra perform those Sraddhas. Even this is what I think.
Let not our foes be gladdened. Let Duryodhana and others sink from a
miserable to a more miserable position. Alas, it was those wretches of
their race that caused the whole Earth to be exterminated. How hast thou
been able to forget that anxiety of twelve long years, and our residence
in deep incognito that was so painful to Draupadi? Where was
Dhritarashtra's affection for us then? Clad in a black deer-skin and
divested of all thy ornaments, with the princess of Panchala in thy
company, didst thou not follow this king? Where were Bhishma and Drona
then, and where was Somadatta? Thou hadst to live for thirteen years in
the woods, supporting thyself on the products of the wilderness. Thy
eldest father did not then look at thee with eyes of parental affection.
Hast thou forgotten, O Partha, that it was this wretch of our race, of
wicked understanding, that enquired of Vidura, when the match at dice was
going on,--'What has been won?' Hearing thus far, king Yudhishthira, the
son of Kunti, endued with great intelligence, rebuked him and told him to
be silent."'



SECTION XII

"Arjuna said, 'O Bhima, thou art my elder brother and, therefore, my
senior and preceptor. I dare not say anything more than what I have
already said. The royal sage Dhritarashtra deserves to be honoured by us
in every respect. They that are good, they that are distinguished above
the common level, they that break not the distinctions which characterise
the good, remember not the wrongs done to them but only the benefits they
have received.' Hearing these words of the high-souled Phalguna, the
righteous-souled Yudhishthira, the son of Kunti, addressed Vidura and
said these words, 'Instructed by me, O Kshattri, do thou say unto the
Kuru king that I shall give him as much wealth from my treasury as he
wishes to give away for the obsequies of his song, and of Bhishma and
others among his well-wishers and benefactors. Let not Bhima be cheerless
at this!'

"Vaisampayana continued, 'Having said these words, king Yudhishthira the
just, highly applauded Arjuna. Meanwhile Bhimasena began to cast angry
glances at Dhananjaya. Then Yudhishthira, endued with great intelligence,
once more addressed Vidura and said, 'It behoves not king Dhritarashtra
to be angry with Bhimasena. This Bhima of great intelligence was greatly
afflicted by cold and rain and heat and by a thousand other griefs while
residing in the woods. All this is not unknown to thee. Do thou, however,
instructed by me, say unto the king, O foremost one of Bharata's race,
that he may take from my house whatever articles he wishes and in
whatever measure also he likes. Thou shalt also tell the king that he
should not allow his heart to dwell on this exhibition of pride in which
Bhima, deeply afflicted, has indulged. Whatever wealth I have and
whatever Arjuna has in his house, the owner thereof is king
Dhritarashtra. Even this thou shouldst tell him. Let the king make gifts
unto the Brahmanas. Let him spend as largely as he likes. Let him free
himself from the debt he owes to his sons and well-wishers. Let him be
told besides,--O Monarch, this very body of mine is at thy disposal and
all the wealth I have. Know this, and let there be no doubt in this.



SECTION XIII

"Vaisampayana said, 'Thus addressed by king Yudhishthira, Vidura, that
foremost of all intelligent persons, returned to Dhritarashtra and said
unto him these words of grave import. 'I at first reported thy message to
king Yudhishthira. Reflecting on thy words, Yudhishthira of great
splendour applauded them highly. Vibhatsu also, of great energy, places
all his mansions, with all the wealth therein, as also his very
life-breaths, at thy disposal. Thy son, king Yudhishthira, too, offers
thee, O royal sage, his kingdom and life-breath and wealth and all else
that belongs to him. Bhima, however, of mighty arms, recollecting all his
innumerable sorrows, has with difficulty given his consent, breathing
many heavy sighs. That mighty-armed hero, O monarch, was solicited by the
righteous king as also by Vibhatsu, and induced to assume relations of
cordiality towards thee. King Yudhishthira the just, his prayed thee not
to give way to dissatisfaction for the improper conduct which Bhima has
displayed at the recollection of former hostilities. This is generally
the behaviour of Kshatriyas in battle, O king, and this Vrikodara is
devoted to battle and the practices of Kshatriyas. Both myself and
Arjuna, O king, repeatedly beg thee for pardoning Vrikodara. Be gracious
unto us. Thou art our lord. Whatever wealth we have, thou mayst give away
as thou likest, O ruler of Earth. Thou, O Bharata. art the Master of this
kingdom and of all lives in it. Let the foremost one of Kuru's race give
away, for the obsequial rites of his sons, all those foremost of gifts
which should be given to the Brahmanas. Indeed, let him make those gifts
unto persons of the regenerate order, taking away from our mansions
jewels and gems, and kine, and slaves both mate and female, and goats and
sheep. Let gifts be made unto also those that are poor or sightless or in
great distress, selecting the objects of his charity as he likes. Let, O
Vidura, large pavilions be constructed, rich with food and drink of
diverse tastes collected in profusion. Let reservoirs of water be
constructed for enabling kine to drink, and let other works of merit be
accomplished.--Even these were the words said unto me by the king as also
by Pritha's son Dhananjaya. It behoveth thee to say what should be done
next. After Vidura had said these words, O Janamejaya, Dhritarashtra his
satisfaction at them and set his heart upon making large presents on the
day of full moon in the month of Kartika."'



SECTION XIV

"Vaisampayana said,--'Thus addressed by Vidura, king Dhritarashtra became
highly pleased, O monarch, with the act of Yudhishthira and Jishnu.
Inviting then, after proper examination, thousands of deserving Brahmanas
and superior Rishis, for the sake of Bhishma, as also of his sons and
friends, and causing a large quantity of food and drink to be prepared,
and cars and other vehicles and clothes, and gold and jewels and gems,
and slaves both male and female, and goats and sheep, and blankets and
costly articles to be collected, and villages and fields, and other kines
of wealth to be kept ready, as also elephants and steeds decked with
ornaments, and many beautiful maidens who were the best of their sex,
that foremost of kings gave them away for the advancement of the dead,
naming each of them in due order as the gifts were made. Naming Drona,
and Bhishma, and Somadatta, and Valhika, and king Duryodhana, and each
one of his other sons, and all his well-wishers with Jayadratha numbering
first, those gifts were made in due order. With the approval of
Yudhishthira, that Sraddha-sacrifice became characterised by large gifts
of wealth and profuse presents of jewels and gems and other kinds of
treasure. Tellers and scribes on that occasion, under the orders of
Yudhishthira, ceaselessly asked the old king.--Do thou command, O
monarch, what gifts should be made to these. All things are ready
here.--As soon as the king spoke, they gave away what he directed.[30]
Unto him that was to receive a hundred, a thousand was given, and unto
him that was to receive a thousand was given ten thousand, at the command
of the royal son of Kunti.[31] Like the, clouds vivifying the crops with
their downpours, that royal cloud gratified the Brahmanas by downpours of
wealth. After all those gifts had been distributed, the king, O thou of
great intelligence, then deluged the assembled guests of all the four
orders with repeated surges of food and drink of diverge tastes. Verily,
the Dhritarashtra-ocean, swelling high, with jewels and gems for its
waters, rich with the villages and fields and other foremost of gifts
constituting its verdant islands, heaps of diverse kinds of precious
articles for its rich caves, elephants and steeds for its alligators and
whirlpools, the sound of Mridangas for its deep roars, and clothes and
wealth and precious stories for its waves, deluged the Earth. It was even
in this way, O king, that that monarch made gifts for the advancement in
the other world of his sons and grandsons and Pitris as also of himself
and Gandhari. At last when he became tired with the task of making gifts
in such profusion, that great Gift-sacrifice carne to an end. Even thus
did that king of Kuru's race perform his Gift-sacrifice. Actors and mimes
continually danced and sang on the occasion and contributed to the
merriment of all the guests. Food and drink of diverse tastes were given
away in large quantities. Making gifts in this way for ten days, the
royal son of Amvika, O chief of Bharata's race, became freed from the
debts he owed to his sons and grandsons."'



SECTION XV

"Vaisampayana said,--'The royal son of Amvika, viz., Dhritarashtra,
having settled the hour of his departure for the woods, summoned those
heroes, the Pandavas. Possessed of great intelligence, the old monarch,
with Gandhari, duly accosted those princes. Having caused the minor rites
to be performed, by Brahmanas conversant with the Vedas, on that day
which was the day of full moon in the month of Kartika, he caused the
fire which he worshipped daily to be taken up. Leaving his usual robes he
wore deer-skins and barks, and accompanied by his daughters-in-law, he
set out of his mansion. When the royal son of Vichitraviryya thus set
out, a loud wail was uttered by the Pandava and the Kaurava ladies as
also by other women belonging to the Kaurava race. The king worshipped
the mansion in which he had lived with fried paddy and excellent flowers
of diverse kinds. He also honoured all his servants with gifts of wealth,
and then leaving that abode set out on his journey. Then O son, king
Yudhishthira, trembling all over, with utterance choked with tears, said
these words in a loud voice, viz.,--'O righteous monarch, where dost thou
go?--and fell down in a swoon. Arjuna, burning with great grief, sighed
repeatedly. That foremost of Bharata princes, telling Yudhishthira that
he should not behave in that manner, stood cheerlessly and with heart
plunged into distress. Vrikodara, the heroic Phalguna, the two sons of
Madri, Vidura, Sanjaya, Dhritarashtra's son by his Vaisya wife, and
Kripa, and Dhaumya, and other Brahmanas, all followed the old monarch,
with voices choked in grief. Kunti walked ahead, bearing on her shoulders
the hand of Gandhari who walked with her bandaged eyes. King
Dhritarashtra walked confidently behind Gandhari, placing his hand on her
shoulder.[32] Drupada's daughter Krishna, she of the Sattwata race,
Uttara the daughter-in-law of the Kauravas, who had recently become a
mother, Chitrangada, and other ladies of the royal house-hold, all
proceeded with the old monarch. The wail they uttered on that occasion, O
king, from grief, resembled the loud lamentations of a swarm of
she-ospreys. Then the wives of the citizens,--Brahmanas and Kshatriyas
and Vaisyas and Sudras,--also came out into the streets from every side.
At Dhritarashtra's departure, O king, all the citizens of Hastinapore
became as distressed as they had been, O monarch, when they had witnessed
the departure of the Pandavas in former days after their defeat at the
match at dice. Ladies that had never seen the sun or the moon, came out
into the streets on the occasion, in great grief, when king Dhritarashtra
proceeded towards the great forest."'



SECTION XVI

"Vaisampayana said, 'Great was the uproar, at that time, O king, of both
men and women standing on the terraces of mansions or on the Earth.
Possessed of great intelligence, the old king, with joined hands, and
trembling with weakness, proceeded with difficulty along the principal
street which was crowded with persons of both sexes. He left the city
called after the elephant by the principal gate and then repeatedly bade
that crowd of people to return to their homes. Vidura had set his heart
on going to the forest along with the king. The Suta Sanjaya also, the
son of Gavalgani, the chief minister of Dhritarashtra, was of the same
heart. King Dhritarashtra however, caused Kripa and the mighty
car-warrior Yuyutsu to refrain from following him. He made them over into
Yudhishthira's hands. After the citizens had ceased following the
monarch, king Yudhishthira, with the ladies of his house-hold, prepared
to stop, at the command of Dhritarashtra. seeing that his mother Kunti
was desirous of retiring into the woods, the king said unto her, 'I shall
follow the old monarch. Do thou desist.' It behoveth thee, O queen, to
return to the city, accompanied by these thy daughters-in-law. This
monarch proceeds to the woods, firmly resolved to practise penances.
Though king Yudhishthira said these words unto her, with his eyes bathed
in tears, Kunti, however, without answering him, continued to proceed,
catching hold of Gandhari.

"Kunti said, 'O king, never show any disregard for Sahadeva. He is very
much attached to me, O monarch, and to thee also always. Thou shouldst
always bear in mind Karna who never retreated from battle. Through my
folly that hero has been slain in the field of battle. Surely, my son,
this heart of mine is made of steel, since it does not break into a
hundred pieces at not seeing that child born of Surya. When such has been
the case, O chastiser of foes, what can I now do? I am very much to blame
for not having proclaimed the truth about the birth of Surya's child. O
crusher of foes, I hope thou wilt, with all thy brothers, make excellent
gifts for the sake of that son of Surya. O mower of foes, thou shouldst
always do what is agreeable to Draupadi. Thou shouldst look after
Bhimasena and Arjuna and Nakula and Sahadeva. The burthens of the Kuru
race have now fallen on thee, O king. I shall live in the woods with
Gandhari, besmearing my body with filth, engaged in the performance of
penances, and devoted to the service of my father-in-law and
mother-in-law.'[33]

'Vaisampayana continued, 'Thus addressed by her, the righteous-souled
Yudhishthira, with passions under complete control, became, with all his
brothers, plunged into great distress. Endued with great intelligence,
the king said not a word. Having reflected for a little while, king
Yudhishthira the Just, cheerless and plunged in anxiety and sorrow,
addressed his mother, saying,--'Strange, indeed, is this purpose of
thine? It behoves thee not to accomplish it. I can never grant thee
permission. It behoves thee to show us compassion. 'Formerly, when we
were about to set out of Hastinapore for the woods, O thou of agreeable
features, it was thou who, reciting to us the story of Vidula's
instructions to her son, excited us to exertion. It behoves thee not to
abandon us now. Having slain the kings of Earth, I have won sovereignty,
guided by thy words of wisdom communicated through Vasudeva. Where now is
that understanding of thine about which I had heard from Vasudeva? Dost
thou wish now to fall away from those Kshatriya practices about which
thou hadst instructed us? Abandoning ourselves, this kingdom, and this
daughter-in-law of thine who is possessed of great fame, how wilt thou
live in the inaccessible woods? Do thou relent! Kunti, with tears in her
eyes, heard these words of her son, but continued to proceed on her way.
Then Bhima addressed her, saying,--'When, O Kunti, sovereignty has been
won, and when the time has come for thee to enjoy that sovereignty thus
acquired by thy children, when the duties of royalty await discharge by
thee, whence has this desire got hold of thy mind? Why then didst thou
cause us to exterminate the Earth? For what reason wouldst thou leave all
and wish to take up thy abode in the woods? We were born in the woods.
Why then didst thou bring us from the woods while we were children?
Behold, the two sons of Madri are overwhelmed with sorrow and grief.
Relent, O mother, O thou of great fame, do not go into the woods now. Do
thou enjoy that prosperity which acquired by might, has become
Yudhishthira's today.' Firmly resolved to retire into the woods, Kunti
disregarded these lamentations of her sons. Then Draupadi with a
cheerless face, accompanied by Subhadra, followed her weeping
mother-in-law who was journeying on from desire of going into the woods.
Possessed of great wisdom and firmly resolved on retirement from the
world, the blessed dame walked on, frequently looking at her weeping
children. The Pandavas, with all their wives and servitors, continued to
follow her. Restraining then her tears, she addressed her children in
these words.'"



SECTION XVII

"Kunti said, 'It is even so, O mighty-armed son of Pandu, as thou sayest.
Ye kings, formerly when ye were cheerless, it was even in this way that I
excited you all. Yes, seeing that your kingdom was wrested from you by a
match at dice, seeing that you all fell from happiness, seeing that you
were domineered over by kinsmen, I instilled courage and high thoughts
into your minds. Ye foremost of men, I encouraged you in order that they
that were the sons of Pandu might not be lost, in order that their fame
might not be lost. You are all equal to Indra. Your prowess resembles
that of the very gods. In order that you might not live, watching the
faces of others, I acted in that way.[34] I instilled courage into thy
heart in order that thou who art the foremost of all righteous persons,
who art equal to Vasava, might not again go into the woods and live in
misery. I instilled courage into your hearts in order that this Bhima who
is possessed of the strength of ten thousand elephants and whose prowess
and manliness are widely known, might not sink into insignificance and
ruin. I instilled courage into your hearts in order that this Vijaya, who
was born after Bhimasena, and who is equal unto Vasava himself might not
be cheerless. I instilled courage into your hearts in order that Nakula
and Sahadeva, who are always devoted to their seniors, might not be
weakened and rendered cheerless by hunger. I acted in that way in order
that this lady of well-developed proportions and of large expansive eyes
might not endure the wrongs inflicted on her in the public hall without
being avenged. In the very sight of you all, O Bhima, Dussasana, through
folly, dragged her trembling all over like a plantain plant, during the
period of her functional illness, and after she had been won at dice, as
if she were a slave. All this was known to me. Indeed, the race of Pandu
had been subjugated (by foes). The Kurus, viz., my father-in-law and
others, were cheerless when she, desirous of a protector, uttered loud
lamentations like a she-osprey. When she was dragged by her fair locks by
the sinful Dussasana with little intelligence, I was deprived of my
senses, O king. Know, that for enhancing your energy, I instilled that
courage into your hearts by reciting the words of Vidula, O my sons. I
instilled courage into your hearts, O my sons, in order that the race of
Pandu, represented by my children, might not be lost. The sons and
grandsons of that person who brings a race to infamy never succeed in
attaining to the regions of the righteous. Verily, the ancestors of the
Kaurava race were in danger of losing those regions of felicity which had
become theirs. As regards myself, O my sons, I, before this, enjoyed the
great fruits of that sovereignty which my husband had acquired. I made
large gifts. I duly drank the Soma juice in sacrifice.[35] It was not for
my own sake that I had urged Vasudeva with the stirring words of Vidula.
It was for your sake that I had called upon you to follow that advice. O
my sons, I do not desire the fruits of that sovereignty which has been
won by my children. O thou of great puissance, I wish to attain, by my
penances, to those regions of felicity which have been acquired by my
husband. By rendering obedient service to my father-in-law and
mother-in-law both of whom wish to take up their abode in the woods, and
by penances, I desire, O Yudhishthira, to waste my body. Do thou cease to
follow me, O foremost one of Kuru's race, along with Bhima and others.
Let thy understanding be always devoted to righteousness. Let thy mind be
always great.'"



SECTION XVIII

"Vaisampayana said, 'Hearing these words of Kunti, the sinless Pandavas,
O best of kings, became ashamed. They, therefore, desisted, along with
the princess of-Panchala, from following her.[36] Beholding Kunti
resolved to go into the woods, the ladies of the Pandava household
uttered loud lamentations. The Pandavas then circumambulated the king and
saluted him duly. They ceased to follow further, having failed to
persuade Pritha to return. Then Amvika's son of great energy, viz.,
Dhritarashtra, addressing Gandhari and Vidura and supporting himself on
them, said, 'Let the royal mother of Yudhishthira cease to go with us.
What Yudhishthira has said is all very true. Abandoning this high
prosperity of her sons, abandoning those high fruits that may be hers,
why should she go into the inaccessible woods, leaving her children like
a person of little intelligence? Living in the enjoyment of sovereignty,
she is capable of practising penances and observing the high vow of
gifts. Let her, therefore, listen to my words. O Gandhari, I have been
much gratified with the services rendered to me by this daughter-in-law
of mine. Conversant as thou art with all duties, it behoveth thee to
command her return.' Thus addressed by her lord, the daughter of Suvala
repeated unto Kunti all those words of the old king and added her own
words of grave import. She, however, failed to cause Kunti to desist
inasmuch as that chaste lady, devoted to righteousness, had firmly set
her heart upon residing in the woods. The Kuru ladies, understanding how
firm her resolution was regarding her retirement into the woods, and
seeing that those foremost ones of Kuru's race (viz., their own lords),
had ceased to follow her, set up a loud wail of lamentation. After all
the sons of Pritha and all the ladies had retraced their steps, king
Yudhishthira of great wisdom continued his journey to the woods. The
Pandavas, exceedingly cheerless and afflicted with grief and sorrow
accompanied by their wives, returned to the city, on their cars. At that
time the city of Hastinapura, with its entire population of men, both old
and young, and women, became cheerless and plunged into sorrow. No
festivals of rejoicing were observed. Afflicted with grief, the Pandavas
were without any energy. Deserted by Kunti, they were deeply afflicted
with grief, like calves destitute of their dams. Dhritarashtra reached
that day a place far removed from the city. The puissant monarch arrived
at last on the banks of the Bhagirathi and took rest there for the night.
Brahmanas conversant with the Vedas duly ignited their sacred fires in
that retreat of ascetics. Surrounded by those foremost of Brahmanas,
those sacred fires blazed forth in beauty. The sacred fire of the old
king was also ignited. Sitting near his own fire, he poured libations on
it according to due rites, and then worshipped the thousand-rayed sun as
he was on the point of setting. Then Vidura and Sanjaya made a bed for
the king by spreading some blades of Kusa grass. Near the bed of that
Kuru hero they made another for Gandhari. In close proximity to Gandhari,
Yudhishthira's mother Kunti, observant of excellent vows, happily laid
herself down. Within hearing distance of those three, slept Vidura and
others. The Yajaka Brahmanas and other followers of the king laid
themselves down on their respective beds. The foremost of Brahmanas that
were there chanted aloud many sacred hymns. The sacrificial fires blazed
forth all around. That night, therefore, seemed as delightful to them as
a Brahmi night.[37] When the night passed away, they all arose from their
beds and went through their morning acts. Pouring libations then on the
sacred fire, they continued their journey. Their first day's experience
of the forest proved very painful to them on account of the grieving
inhabitants of both the city and the provinces of the Kuru kingdom."



SECTION XIX

"Vaisampayana said. 'Following the advice of Vidura, the king took up his
abode on the banks of the Bhagirathi which were sacred and deserved to be
peopled with the righteous. There many Brahmanas who had taken up their
abode in the woods, as also many Kshatriyas and Vaisyas and Sudras, came
to see the old monarch. Sitting in their midst, he gladdened them all by
his words. Having duly worshipped the Brahmanas with their disciples, he
dismissed them all. As evening came, the king, and Gandhari of great
fame, both descended into the stream of the Bhagirathi and duly performed
their ablutions for purifying themselves. The king and the queen, and
Vidura and others, O Bharata, having bathed in the sacred stream,
performed the usual rites of religion. After the king had purified
himself by a bath, the daughter of Kuntibhoja gently led both him, who
was to her as her father-in-law and Gandhari from the water into the dry
bank. The Yajakas had made a sacrificial altar there for the king.
Devoted to truth, the latter poured libations then on the fire. From the
banks of the Bhagirathi the old king, with his followers, observant of
vows and with senses restrained, then proceeded to Kurukshetra. Possessed
of great intelligence, the king arrived at the retreat of the royal sage
Satayupa of great wisdom and had an interview with him. Satayupa, O
scorcher of foes, had been the great king of the Kekayas. Having made
over the sovereignty of his kingdom to his son he had come into the
woods. Satayupa, received king Dhritarashtra with due rites. Accompanied
by him, the latter proceeded to the retreat of Vyasa. Arrived at Vyasa's
retreat, the delighter of the Kurus received his initiation into the
forest mode of life. Returning he took up his abode in the retreat of
Satayupa. The high-souled Satayupa, instructed Dhritarashtra in all the
rites of the forest mode, at the command of Vyasa. In this way the
high-souled Dhritarashtra set himself to the practice of penances, and
all his followers also to the same course of conduct. Queen Gandhari
also, O monarch, along with Kunti, assumed barks of trees and deer-skins
for her robe, and set herself to the observance of the same vows as her
lord. Restraining their senses in thought, words, and deeds, as well as
by eye, they began to practise severe austerities. Divested of all
stupefaction of mind, king Dhritarashtra began to practise vows and
penances like a great Rishi, reducing his body to skin and bones, for his
flesh was all dried up, bearing matted locks on head, and his person clad
in barks and skins. Vidura, conversant with the true interpretations of
righteousness, and endued with great intelligence, as also Sanjaya,
waited upon the old king with his wife. Both of them with souls under
subjection, Vidura and Sanjaya also reduced themselves, and wore barks
and rags."'



SECTION XX

"Vaisampayana said, 'Those foremost of ascetics, viz. Narada and Parvata
and Devala of austere penances, came there to see king Dhritarashtra. The
Island-born Vyasa with all his disciples, and other persons endued with
great wisdom and crowned with ascetic success, and the royal sage
Satayupa of advanced years and possessed of great merit, also came. Kunti
worshipped them with due rites, O king. All those ascetics were highly
gratified with the worship offered to them. Those great Rishis gladdened
the high-souled king Dhritarashtra with discourses on religion and
righteousness. At the conclusion of their converse, the celestial Rishi
Narada, beholding all things as objects of direct perceptions, said the
following words.'

"Narada said, 'There was a ruler of the Kekayas, possessed of great
prosperity and perfectly fearless. His name was Sahasrachitya and he was
the grandfather of this Satayupa. Resigning his kingdom to his eldest son
endued with a large measure of righteousness, the virtuous king
Sahasrachitya retired into the woods. Reaching the other end of blazing
penances, that lord of Earth. endued with great splendour, attained to
the region of Purandara where he continued to live in his company. On
many occasions, while visiting the region of Indra, O king, I saw the
monarch, whose sins had all been burnt off by penances, residing in
Indra's abode. After the same manner, king Sailalaya, the grandfather of
Bhagadatta, attained to the region of Indra by the power alone of his
penances. There was another king, O monarch, of the name of Prishadhra
who resembled the wielder of the thunder-bolt himself. That king also, by
his penances proceeded from the Earth to Heaven. In this very forest, O
king, that lord of Earth, Purukutsa, the soil of Mandhatri, attained to
high success. That foremost of rivers, viz., Narmada, became the consort
of that king. Having undergone penances in this very forest, that ruler
of Earth proceeded to Heaven. There was another king, highly righteous,
of the name of Sasaloman. He too underwent severe austerities in this
forest and then ascended to Heaven. Thou also, O monarch, having arrived
at this forest, shalt, through the grace of the Island-born, attain to a
goal that is very high and that is difficult of attainment. Thou also, O
foremost of kings, at the end of thy penances, become endued with great
prosperity and, accompanied by Gandhari, attain to the goal reached by
those high-souled ones. Dwelling in the presence of the slayer of Vala,
Pandu thinks of thee always. He will, O monarch, certainly assist thee in
the attainment of prosperity. Through serving thee and Gandhari, this
daughter-in-law of thine, possessed of great fame, will attain to
residence with her husband in the other world. She is the mother of
Yudhishthira who is the eternal Dharma. We behold all this, O king, with
our spiritual vision. Vidura will enter into the high-souled
Yudhishthira. Sanjaya also, through meditation, will ascend from this
world into Heaven.'

"Vaisampayana continued, 'That high-souled chief of Kuru's race,
possessed of learning, having, with his wife, heard these words of
Narada, praised them and worshipped Narada with unprecedented honours.
The conclave of Brahmanas there present became filled with great joy, and
desirous of gladdening king Dhritarashtra, O monarch, themselves
worshipped Narada with profound regards. Those foremost of regenerate
persons also praised the words of Narada. Then the royal sage Satayupa,
addressing Narada, said, 'Thy holy self hath enhanced the devotion of the
Kuru king, of all those people here, and of myself also, O thou of great
splendour. I have, however, the wish to ask thee something. Listen to me
as I say it. It has reference to the king Dhritarashtra, O celestial
Rishi, that art worshipped by all the worlds. Thou art acquainted with
the truth of every affair. Endued with celestial sight, thou beholdest, O
regenerate Rishi, what the diverse goals are of human beings. Thou hast
said what the goal has been of the kings mentioned by thee, viz.,
association with the chief of celestials. Thou hast not, however, O great
Rishi, declared what those regions are that will be acquired by this
king. O puissant one, I wish to hear from thee what region will be
acquired by the royal Dhritarashtra. It behoveth thee to tell me truly
the kind of region that will be his and the time when he will attain to
it.' Thus addressed by him, Narada of celestial sight and endued with
austere penances, said in the midst of the assembly these words highly
agreeable to the minds of all.'

"Narada said, 'Repairing at my will to the mansion of Sakra, I have seen
Sakra the lord or Sachi; and there, O royal sage. I have beheld king
Pandu. There a talk arose, O monarch, regarding this Dhritarashtra and
those highly austere penances which he is performing. There I heard from
the lips of Sakra himself that there are three years yet of the period of
life allotted to this king. After that, king Dhritarashtra, accompanied
by his wife Gandhari, will go to the regions of Kuvera and be highly
honoured by that king of kings. He will go there on a car moving at his
will, his person adorned with celestial ornaments. He is the son of a
Rishi; he is highly blessed; he has burnt all his sins by his penances.
Endued with a righteous soul, lie will rove at will through the regions
of the deities, the Gandharvas, and the Rakshasas. That about which thou
hast enquired is a mystery of the gods. Through my affection for you, I
have declared this high truth. Ye all are possessed of the wealth of
Srutis and have consumed all your sins by your penances.'

"Vaisampayana continued.. "Hearing these sweet words of the celestial
Rishi, all the persons there assembled, as also king Dhritarashtra,
became greatly cheered and highly pleased. Having cheered Dhritarashtra
of great wisdom with such talk, they left the spot, wending away by the
path that belongs to those who are crowned with success."'



SECTION XXI

" Vaisampayana said, 'Upon the retirement of the chief of the Kurus into
the forest, the Pandavas, O king, afflicted besides by grief on account
of their mother, became very cheerless. The citizens also of Hastinapura
were possessed by deep sorrow. The Brahmanas always talked of the old
king. 'How, indeed, will the king, who has become old, live in the
solitary woods? How will the highly blessed Gandhari, and Pritha, the
daughter of Kuntibhoja, live there? The royal sage has always lived in
the enjoyment of every comfort. He will certainly be very miserable.
Arrived in deep woods, what is now the condition of that personage of
royal descent, who is, again, bereft of vision? Difficult is the feat
that Kunti has achieved by separating herself from her sons. Alas casting
off kingly prosperity, she chose a life in the woods. What, again, is the
condition of Vidura who is always devoted to the service of his elder
brother? How also is the intelligent son of Gavalgani who is so faithful
to the food given him by his master? Verily, the citizens, including
those of even nonage meeting together, asked one another these questions.
The Pandavas also, exceedingly afflicted with grief, sorrowed for their
old mother, and could not live in their city long, Thinking also of their
old sire, the king, who had lost all his children, and the highly blessed
Gandhari, and Vidura of great intelligence, they failed to enjoy peace of
mind. They had no pleasure in sovereignty, nor in women, nor in the study
of the Vedas. Despair penetrated their souls as they thought of the old
king and as they repeatedly reflected on that terrible slaughter of
kinsmen. Indeed, thinking of the slaughter of the youthful Abhimanyu on
the field of battle, of the mighty-armed Karna who never retreated from
the fray, of the sons of Draupadi, and of other friends of theirs, those
heroes became exceedingly cheerless. They failed to obtain peace or mind
upon repeatedly reflecting that the Earth had become divested of both her
heroes and her wealth. Draupadi had lost all her children, and the
beautiful Subhadra also had become childless. They too were of cheerless
hearts and grieved exceedingly. Beholding, however, the son of Virata's
daughter, viz., thy sire Parikshit, thy grandsires somehow held their
life-breaths.'



SECTION XXII

"Vaisampayana said, 'Those foremost of men, the heroic Pandavas,--those
delighters of their mother--became exceedingly afflicted with grief. They
who had formerly been always engaged in kingly offices, did not at that
time attend to those acts at all in their capital. Afflicted with deep
grief, they failed to derive pleasure from anything. If any body accosted
them, they never honoured him with an answer. Although those irresistible
heroes were in gravity like the ocean, yet they were now deprived of
their knowledge and their very senses by the grief they felt. Thinking of
their mother, the sons of Pandu were filled with anxiety as to how their
emaciated mother was serving the old couple. 'How, indeed, is that king,
whose sons have all been slain and who is without refuge, living alone,
with only his wife, in the woods that are the haunt of beasts of prey?
Alas, how does that highly blessed queen, Gandhari, whose dear ones have
all been slain, follow her blind lord in the solitary woods?'--Even such
was the anxiety manifested by the Pandavas when they talked with one
another. They then set their hearts upon seeing the king in his forest
retreat. Then Sahadeva, bowing down to the king, said, 'I see thy heart
to be set upon seeing our sire. From my respect for thee, however, I
could not speedily open my mouth on the subject of our journey to the
woods. The time for that sojourn is now come. By good luck I shall see
Kunti living in the observance of penances, with matted locks on her
head, practising severe austerities, and emaciated with sleeping on
blades of Kusa and Kasa. She was brought up in palaces and mansions, and
nursed in every comfort and luxury. Alas, when shall I see my mother who
is now toil-worn and plunged into exceeding misery? Without doubt, O
chief of Bharata's race, the ends of mortals are exceedingly uncertain,
since Kunti, who is a princess by birth, is now living in misery in the
woods.' Hearing these words of Sahadeva, queen Draupadi, that foremost of
all women duly honouring the king said, with proper salutations,--Alas,
when shall I see queen Pritha, if, indeed, she be yet alive. I shall
consider my life as not passed in vain if I succeed in beholding her once
more, O king. Let this sort of understanding be ever stable in thee. Let
thy mind always take a pleasure in such righteousness as is involved, O
king of kings, in thy desire of bestowing such a high boon on us. Know, O
king, that all these ladies of thy house are staying with their feet
raised for the journey, from desire of beholding Kunti, and Gandhari, and
my father-in-law. Thus addressed by queen Draupadi, the king, O chief of
Bharata's race, summoned all the leaders of his forces to his presence
and told them,--'Cause my army, teeming with cars and elephants, to march
out. I shall behold king Dhritarashtra who is now living in the woods.'
Unto those that supervised the concerns of the ladies, the king gave the
order, 'Let diverse kinds of conveyances be properly equipt, and all my
closed litters that count by thousands. Let carriages and granaries, and
wardrobes, and treasuries, be equipt and ordered out, and let mechanics
have the command to march out. Let men in charge of treasuries go out on
the way leading to the ascetic retreats on Kurukshetra. Whoever amongst
the citizens wishes to see the king is allowed to do so without any
restriction. Let him proceed, properly protected. Let cooks and
superintendents of kitchens, and the whole culinary establishment, and
diverse kinds of edibles and viands, be ordered to be borne out on carts
and conveyances. Let it be proclaimed that we march out tomorrow. Indeed,
let no delay occur (in carrying out the arrangements). Let pavilions and
resting houses of diverse kinds be erected on the way.' Even these were
the commands which the eldest son of Pandu gave, with his brothers. When
morning came, O monarch, the king set out, with a large train of women
and old men. Going out of his city, king Yudhishthira waited five days
for such citizens as might accompany him, and then proceeded towards the
forest."'



SECTION XXIII

"Vaisampayana said. 'That foremost one of Bharata's race, then ordered
his troops, which were protected by heroes that were headed by Arjuna and
that resembled the very guardians of the universe, to march out.
Instantly, a loud clamour arose consisting of the words--Equip,
Equip!--of horse-men, O Bharata, engaged in equipping and their steeds.
Some proceeded on carriages and vehicles, some on horses of great speed,
and some on cars made of gold endued with the splendour of blazing fires.
Some proceeded on mighty elephants, and some on camels, O king. Some
proceeded on foot, that belonged to that class of combatants which is
armed with tiger-like claws.[38] The citizens and inhabitants of the
provinces, desirous of seeing Dhritarashtra, followed the king on diverse
kinds of conveyances. The preceptor Kripa also, of Gotama's race, that
great leader of forces, taking all the forces with him, proceeded, at the
command of the king, towards the old monarch's retreat. The Kuru king
Yudhishthira, that perpetuator of Kuru's race, surrounded by a large
number of Brahmanas, his praises sung by a large band of Sutas and
Magadhas and bards, and with a white umbrella held over his head and
encompassed around by a large number of cars, set out on his journey.
Vrikodara, the son of the Wind-god, proceeded on an elephant as gigantic
as a hill, equipt with strung bow and machines and weapons of attack and
defence. The twin sons of Madri proceeded on two fleet steeds, well cased
in mail, well protected, and equipt with banners. Arjuna of mighty
energy, with senses under control, proceeded on an excellent car endued
with solar effulgence and unto which were equipt excellent steeds of
white hue. The ladies of the royal household, headed by Draupadi,
proceeded in closed litters protected by the superintendents of women.
They scattered copious showers of wealth as they proceeded. Teeming with
cars and elephants and steeds, and echoing with the blare of trumpets and
the music of Vinas, the Pandava host, O monarch, blazed with great
beauty. Those chiefs of Kuru's race proceeded slowly, resting by
delightful banks of rivers and lakes, O monarch. Yuyutsu of mighty
energy, and Dhaumya, the priest at the command of Yudhishthira, were
engaged in protecting the city. By slow marches, king Yudhishthira
reached Kurukshetra, and then, crossing the Yamuna, that highly sacred
river, he beheld from a distance the retreat, O thou of Kuru's race, of
the royal sage of great wisdom and of Dhritarashtra. Then all the men
became filled with joy and quickly entered the forest, filling it with
loud sounds of glee, O chief of Bharata's race."'



SECTION XXIV

"Vaisampayana said, 'The Pandavas alighted, at a distance, from their
cars and proceeded on foot to the retreat of the king, bending themselves
in humility. All the combatants also, and all the denizens of the
kingdom, and the spouses of the Kuru chiefs, followed them on foot. The
Pandavas then reached the sacred retreat of Dhritarashtra which abounded
with herds of deer and which was adorned with plantain plants. Many
ascetics of rigid vows, filled with curiosity, came there for beholding
the Pandavas who had arrived at the retreat. The king, with tears in his
eyes, asked them, saying,--'Where has my eldest sire, the perpetuator of
Kuru's race, gone?' They answered, O monarch, telling him that he had
gone to the Yamuna for his ablutions, as also for fetching flowers and
waters. Proceeding quickly on foot along the path pointed out by them,
the Pandavas beheld all of them from a distance. Desirous of meeting with
their sire they walked with a rapid pace. Then Sahadeva ran with speed
towards the spot where Pritha was. Touching the feet of his mother, he
began to weep aloud. With tears gushing down her cheeks, she saw her
darling child. Raising her son up and embracing him with her arms, she
informed Gandhari of Sahadeva's arrival. Then seeing the king and
Bhimasena and Arjuna, and Nakula, Pritha endeavoured to advance quickly
towards them. She was walking in advance of the childless old couple, and
was dragging them forward. The Pandavas, beholding her, fell down on the
earth. The puissant and high-souled monarch, endued with great
intelligence, recognising them by their voices and also by touch,
comforted them one after another. Shedding tears, those high-souled
princes, with due formalities, approached the old king and Gandhari, as
also their own mother. Indeed, regaining their senses, and once more
comforted by their mother, the Pandavas took away from the king and their
aunt and mother the jars full of water which they had been carrying,
forbearing them themselves. The ladies of those lions among men, and all
the women of the royal household, as also all the inhabitants of the city
and provinces, then beheld the old king. King Yudhishthira presented all
those individuals one after another to the old king, repeating their
names and races, and then himself worshipped his eldest sire with
reverence. Surrounded by them all, the old monarch, with eyes bathed in
tears of joy, regarded himself as once more staying in the midst of the
city called after the elephant. Saluted with reverence by all his
daughters-in-law headed by Krishna, king Dhritarashtra, endued with great
intelligence, with Gandhari and Kunti, became filled with joy. He then
reached his forest-retreat that was applauded by Siddhas and Charanas,
and that then teemed with vast crowds of men all desirous of beholding
him, like the firmament teeming with innumerable stars."



SECTION XXV

"Vaisampayana said, 'The king, O chief of Bharata's race, with those
foremost of men, viz., his brothers, who were all possessed of eyes that
resembled lotus-petals, took his seat in the retreat of his eldest sire.
There sat around him many highly-blessed ascetics, hailing from diverse
regions, from desire of beholding the sons of that lord of Kuru's race.,
viz., the Pandavas of wide chests. They said, 'We wish to know who
amongst these is Yudhishthira, who are Bhima and Arjuna, who the twins,
and who is Draupadi of great fame.' Then the Suta, Sanjaya, in answer to
their queries, pointed out to them the Pandavas. naming each, and
Draupadi too as also the other ladies of the Kuru household.'

"Sanjaya said, 'This one that is as fair of complexion as pure gold, that
is endued with a body which looks like that of a full-grown lion, that is
possessed of a large aquiline nose, and wide and expansive eyes that are,
again, of a coppery hue, is the Kuru king. This one, whose tread
resembles that of an infuriate elephant, whose complexion is as fair as
that of heated gold, whose frame is of large and expansive proportions
and whose arms are long and stout, is Vrikodara. Behold him well! The
mighty bowman who sits besides him, of darkish complexion and youthful
frame, who resembles the leader of an elephantine herd, whose shoulders
are as high as those of a lion, who walks like a sporting elephant, and
whose eyes are as expansive as the petals of a lotus, is the hero called
Arjuna. Those two foremost of men, that are sitting besides Kunti, are
the twins, resembling Vishnu and Mahendra. In this whole world of men,
they have not their equals in beauty and strength and excellence of
conduct. This lady, of eyes as expansive as lotus petals, who seems to
have touched the middle age of life, whose complexion resembles that of
the blue lotus, and who looks like a goddess of Heaven, is Krishna, the
embodied form of the goddess of prosperity.[39] She who sits besides her,
possessed of the complexion of pure gold, who looks like the embodied
rays of the moon, in the midst of the other ladies, is, ye foremost of
regenerate ones, the sister of that unrivalled hero who wields the
discus. This other, as fair as pure gold, is the daughter of the
snake-chief and wife of Arjuna.[40] This other whose complexion is like
that of pure gold or like that of Madhuka flowers, is the princess
Chitrangada. This one, that is possessed of the complexion of an
assemblage of blue lotuses, is the sister of that monarch, that lord of
hosts, who used to always challenge Krishna. She is the foremost wife of
Vrikodara. This is the daughter of the king of Magadha who was known by
the name of Jarasandha. Possessed of the complexion of an assemblage of
Champakas, she is the wife of the youngest son of Madravati. Possessed of
a complexion as darkish as that of the blue lotus, she who sits there on
the earth, and whose eyes are as expansive as lotus-petals, is the wife
of the eldest son of Madravati, This lady whose complexion is as fair as
that of heated gold and who sits with her child on her lap, is the
daughter of king Virata. She is the wife of that Abhimanyu who, while
divested of his car, was slain by Drona and others fighting from their
cars.[41] These ladies, the hair on whose heads shows not the parted
line, and who are clad in white, are the widows of the slain sons of
Dhritarashtra. They are the daughters-in-law of this old king, the wives
of his hundred sons, now deprived of both their husbands and children who
have been slain by heroic foes. I have now pointed them out in the order
of precedence. In consequence of their devotion to Brahmanas, their
understandings and hearts are divested of every kind of crookedness.
Possessed of pure souls, they have all been pointed out by me,--these
princesses of the Kaurava house-hold,--in answer to your queries.'

"Vaisampayana continued, 'Thus that king of Kuru's race, of very advanced
years, having met with those sons of him that was a deity among men.
enquired about their welfare after all the ascetics had gone away. The
warriors who had accompanied the Pandavas, leaving the retreat, sat
themselves down at a little distance, alighting from their cars and the
animals they rode. Indeed, after all the crowd, viz., the ladies, the old
men, and the children, had been seated, the old king duly addressed them,
making the usual enquiries of politeness."'



SECTION XXVI

"Dhritarashtra said. 'O Yudhishthira, art thou in peace and happiness,
with all thy brothers and the inhabitants of the city and the provinces?
Are they that live in dependance on thee also happy? Are they ministers,
and servitors, and all thy seniors and preceptors also, happy? Are those
also that live in thy dominions free from fear? Dost thou follow the old
and traditional conduct of rulers of men? Is thy treasury filled without
disregarding the restraints imposed by justice and equity? Dost thou
behave as thou shouldst towards foes, neutrals, and allies? Dost thou
duly look after the Brahmanas, always making them the first gifts
(ordained in sacrifices and religious rites)? What need I say of the
citizens, and thy servants, and kinsmen,--are they foes, O chief of
Bharata's race, gratified with thy behaviour? Dost thou, O king of kings,
adore with devotion the Pitris and the deities? Dost thou worship guests
with food and drink, O Bharata? Do the Brahmanas in thy dominions,
devoted to the duties of their order, walk along the path of
righteousness? Do the Kshatriyas and Vaisyas and Sudras also within thy
kingdom, and all thy relatives, observe their respective duties? I hope
the women, the children, and the old, among thy subjects, do not grieve
(under distress) and do not beg (the necessaries of life). Are the ladies
of thy household duly honoured in thy house, O best of men? I hope, O
monarch, that this race of royal sages, having obtained thee for their
king, have not fallen away from fame and glory.'

"Vaisampayana continued, 'Unto the old king who said so, Yudhishthira,
conversant with morality and justice, and well-skilled in acts and
speech, spoke as follows, putting some questions about his welfare.'

"Yudhishthira said, 'Doth thy peace, O king, thy self-restraint, thy
tranquillity of heart, grow? Is this my mother able to serve thee without
fatigue and trouble? Will, O king, her residence in the woods be
productive of fruits? I hope this queen, who is my eldest mother, who is
emaciated with (exposure to) cold and wind and the toil of walking, and
who is now devoted to the practice of severe austerities, no longer gives
way, to grief for her children of mighty energy, all of whom, devoted to
the duties of the Kshatriya order, have been slain on the field of
battle. Does she accuse us, sinful wretches, that are responsible for
their slaughter? Where is Vidura, O king? We do not see him here. I hope
this Sanjaya, observant of penances, is in peace and happiness.

"Vaisampayana continued, 'Thus addressed, Dhritarashtra answered king
Yudhishthira, saying,--'O son. Vidura is well. He is performing austere
penances, subsisting on air alone, for he abstains from all other food.
He is emaciated and his arteries and nerves have become visible.
Sometimes he is seen in this empty forest by Brahmanas.' While
Dhritarashtra was saying this Vidura was seen at a distance. He had
matted locks on his head, and gravels in his mouth, and was exceedingly
emaciated. He was perfectly naked. His body was besmeared all over with
filth, and with the dust of various wild flowers. When Kshattri was
beheld from a distance, the fact was reported to Yudhishthira. Vidura
suddenly stopped, O king, casting his eyes towards the retreat (and
seeing it peopled by so many individuals). King Yudhishthira pursued him
alone, as he ran and entered the deep forest, sometimes not seen by the
pursuer. He said aloud, 'O Vidura, O Vidura, I am king Yudhishthira, thy
favourite!'--Exclaiming thus, Yudhishthira, with great exertion, followed
Vidura. That foremost of intelligent men, viz., Vidura, having reached a
solitary spot in the forest, stood still, leaning against a tree. He was
exceedingly emaciated. He retained only the shape of a human being (all
his characteristic features having totally disappeared). Yudhishthira of
great intelligence recognised him, however, (in spite of such change).
Standing before him, Yudhishthira addressed him, saying, 'I am
Yudhishthira!' Indeed, worshipping Vidura properly, Yudhishthira said
these words in the hearing of Vidura. Meanwhile Vidura eyed the king with
a steadfast gaze. Casting his gaze thus on the king, he stood motionless
in Yoga. Possessed of great intelligence, he then (by his Yoga-power)
entered the body of Yudhishthira, limb by limb. He united his
life-breaths with the king's life-breaths, and his senses with the king's
senses. Verify, with the aid of Yoga-power, Vidura, blazing with energy,
thus entered the body of king Yudhishthira the just. Meanwhile, the body
of Vidura continued to lean against the tree, with eyes fixed in a
steadfast gaze. The king soon saw that life had fled out of it. At the
same time, he felt that he himself had become stronger than before and
that he had acquired many additional virtues and accomplishments.
Possessed of great learning and energy, O monarch, Pandu's son, king
Yudhishthira the just, then recollected his own state before his birth
among men.[42] Endued with mighty energy, he had heard of Yoga practice
from Vyasa. King Yudhishthira the just, possessed of great learning,
became desirous of doing the last rites to the body of Vidura, and wished
to cremate it duly. An invisible voice was then heard,--saying,--'O king,
this body that belonged to him called Vidura should not be cremated. In
him is thy body also. He is the eternal deity of Righteousness. Those
regions of felicity which are known by the name of Santanika will be his,
O Bharata. He was an observer of the duties of Yatis. Thou shouldst not,
O scorcher of foes, grieve for him at all. Thus addressed, king
Yudhishthira the just, returned from that spot, and represented
everything unto the royal son of Vichitraviryya. At this, that king of
great splendour, all these men, and Bhimasena and others, became filled
with wonder. Hearing what had happened, king Dhritarashtra became pleased
and then, addressing the son of Dharma. said,--'Do thou accept from me
these gifts of water and roots and fruits. It has been said, O king, that
one's guest should take that which one takes oneself.' Thus addressed,
Dharma's son answered the king, saying,--'So be it.' The mighty-armed
king ate the fruits and roots which the monarch gave him. Then they all
spread their beds under a tree and passed that night thus, having eaten
fruits and roots and drunk the water that the old king had given them."'



SECTION XXVII

"Vaisampayana said, 'They passed that night which was characterised by
auspicious constellations even thus, O king, in that retreat of righteous
ascetics. The conversation that occurred was characterised by many
reflections on morality and wealth. Consisting of delightful and sweet
words, it was graced with diverse citations from the Srutis. The
Pandavas, O king, leaving costly beds, laid themselves down, near their
mother, on the bare ground. Indeed, those heroes passed that night,
having eaten the food which was the food of the high-souled king
Dhritarashtra. After the night had passed away, king Yudhishthira, having
gone through his morning acts, proceeded to survey that retreat in the
company of his brothers. With the ladies of his household the servants,
and his priest, the king roved about the retreat in all directions, as he
pleased, at the command of Dhritarashtra. He beheld many sacrificial
altars with sacred fires blazing on them and with many ascetics seated on
them, that had performed their oblations and poured libations in honour
of the deities. Those altars were overspread with fruits and roots of the
forest, and with heaps of flowers. The smoke of clarified butter curled
upwards from them. They were graced, besides, with many ascetics
possessed of bodies that looked like the embodied Vedas and with many
that belonged to the lay brotherhood. Herds of deer were grazing, or
resting here and there, freed from every fear. Innumerable birds also
were there, engaged in uttering their melodious notes, O king. The whole
forest seemed to resound with the notes of peacocks and Datyuhas and
Kokilas and the sweet songs of other warblers.[43] Some spots echoed with
the chant of Vedic hymns recited by learned Brahmanas. Some were adorned
with large heaps of fruits and roots gathered from the wilderness. King
Yudhishthira then gave those ascetics jars made of gold or copper which
he had brought for them, and many deer-skins and blankets and sacrificial
ladles made of wood, and Kamandalus and wooden platters, and pots and
pans, O Bharata.[44] Diverse kinds of vessels, made of iron, and smaller
vessels and cups of various sizes, were also given away by the king, the
ascetics taking them away, each as many as he liked. King Yudhishthira of
righteous soul, having thus roved through the woods and beheld the
diverse retreats of ascetics and made many gifts, returned to the place
where his uncle was. He saw king Dhritarashtra, that lord of Earth, at
his ease, with Gandhari beside him, after having finished his morning
rites. The righteous-souled monarch saw also his mother, Kunti, seated
not much remote from that place, like a disciple with bent head, endued
with humility. He saluted the old king, proclaiming his name. 'Sit down'
were the words the old king said. Receiving Dhritarashtra's permission,
Yudhishthira sat himself down on a mat of Kusa grass. Then the other sons
of Pandu with Bhima among them, O thou of Bharata's race, saluted the
king and touched his feet and sat themselves down, receiving his
permission. The old Kuru king, surrounded by them, looked exceedingly
beautiful. Indeed, he blazed with a Vedic splendour like Vrihaspati in
the midst of the celestials. After they had sat themselves down, many
great Rishis, viz., Satayupa and others, who were denizens of
Kurukshetra, came there. The illustrious and learned Vyasa, possessed of
great energy, and reverenced by even the celestial Rishis, showed
himself, at the head of his numerous disciples, unto Yudhishthira. The
Kuru king Dhritarashtra, Kunti's son Yudhishthira of great energy, and
Bhimasena and others, stood up and advancing a few steps, saluted those
guests. Approaching near, Vyasa, surrounded by Satayupa and others,
addressed king Dhritarashtra, saying,--'Be thou seated.' The illustrious
Vyasa then took an excellent seat made of Kusa grass placed upon a black
deer-skin and covered with a piece of silken cloth. They had reserved
that seat for him. After Vyasa had been seated, all those foremost of
regenerate persons, endued with abundant energy, sat themselves down,
having received the permission of the Island-born sage."



SECTION XXVIII

"Vaisampayana said, 'After the high-souled Pandavas had all been seated,
Satyavati's son Vyasa said,--O Dhritarashtra of mighty arms, hast thou
been able to achieve penances? Is thy mind, O king, pleased with thy
residence in the woods? Has the grief that was thine, born of the
slaughter of thy sons in battle, disappeared from thy heart? Are all thy
perceptions, O sinless one, now clear? Dost thou practise the ordinances
of forest life after having made thy heart firm? Does my daughter-in-law,
Gandhari, allow herself to be overwhelmed by grief? She is possessed of
great wisdom. Endued with intelligence, that queen understands both
Religion and Wealth. She is well conversant with the truths that relate
to both prosperity and adversity. Does she still grieve? Does Kunti, O
king, who in consequence of her devotion to the service of her seniors,
left her children, attend to thy wants and serve thee with all humility?
Have the high-minded and high-souled king, Yudhishthira, the son of
Dharma and Bhima and Arjuna and the twins been sufficiently comforted?
Dost thou feet delight at seeing them? Has thy mind become freed from
every stain? Has thy disposition, O king, become pure in consequence of
the increase of thy knowledge? This aggregate of three, O king, is the
foremost of all concerns, O Bharata, viz., abstension from injury to any
creature, truth, and freedom from anger. Does thy forest life any longer
prove painful to thee? Art thou able to earn with thy own exertions the
products of the wilderness for thy food? Do fasts give thee any pain now?
Hast thou learnt, O king, how the high-souled Vidura, who was Dharma's
self, left this world? Through the curse of Mandavya, the deity of
Righteousness became born as Vidura. He was possessed of great
intelligence. Endued with high penances, he was high-souled and
high-minded. Even Vrihaspati among the celestials, and Sukra among the
Asuras, was not possessed of such intelligence as that foremost of
persons. The eternal deity of Righteousness was stupefied by the Rishi
Mandavya with an expenditure of his penances earned for a long time with
great care.[45] At the command of the Grandsire, and through my own
energy, Vidura of great intelligence was procreated by me upon a soil
owned by Vichitraviryya. A deity of deities, and eternal, he was, O king,
thy brother. The learned know him to be Dharma in consequence of his
practices of Dharana and Dhyana.[46] He grows with (the growth of) truth,
self-restraint, tranquillity of heart, compassion, and gifts. He is
always engaged in penances, and is eternal. From that deity of
Righteousness, through Yoga-puissance, the Kuru king Yudhishthira also
took his birth. Yudhishthira, therefore, O king, is Dharma of great
wisdom and immeasurable intelligence. Dharma exists both here and
hereafter, and is like fire or wind or water or earth or space. He is, O
king of kings, capable of going everywhere and exists, pervading the
whole universe. He is capable of being beheld by only those that are the
foremost of the deities and those that are cleansed of every sin and
crowned with ascetic success. He that is Dharma is Vidura; and he that is
Vidura is the (eldest) son of Pandu. That son of Pandu. O king, is
capable of being perceived by thee. He stays before thee as thy servitor.
Endued with great Yoga-puissance, thy high-souled brother, that foremost
of intelligent men, seeing the high-souled Yudhishthira, the son of
Kunti, has entered into his person. These also, O chief of Bharata's
race, I shall unite with great benefit. Know, O son, that I am come here
for dispelling thy doubts. Some feat that has never been accomplished
before by any of the great Rishis, some wonderful effect of my
penances,--I shall show thee. What object is that, O king, whose
accomplishment thou desirest from me? Tell me what is that which thou
wishest to see or ask or hear? O sinless one, I shall accomplish it.'



SECTION XXIX

(Putradarsana Parva)

"Janamejaya said, 'Tell me. O learned Brahmana, what that wonderful feat
was which the great Rishi Vyasa of high energy accomplished after his
promise to the old king, made when Dhritarashtra, that lord of Earth,
that foremost one of Kuru's race, had taken up his abode in the forest,
with his wife and with his daughter-in-law Kunti; and after, indeed,
Vidura had left his own body and entered into Yudhishthira, and at the
time when all the sons of Pandu were staying in the ascetic retreat. For
how many days did the Kuru king Yudhishthira of unfading glory stay, with
his men, in the woods? On what food, O puissant one, did the high-souled
Pandavas support themselves, with their men, and wives, while they lived
in the woods? O sinless one, do thou tell me this.'

"Vaisampayana said, 'With the permission of the Kuru king, the Pandavas,
O monarch, with their troops and the ladies of their household, supported
themselves on diverse kinds of food and drink and passed about a month in
great happiness in that forest. Towards the close of that period, O
sinless one, Vyasa came there. While all those princes sat around Vyasa,
engaged in conversation on diverse subjects, other Rishis came to that
spot. They were Narada, and Parvata and Devala of austere penances, and
Viswavasu and Tumvuru, and Chitrasena., O Bharata. Endued with severe
penances, the Kuru king Yudhishthira, with the permission of
Dhritarashtra, worshipped them according to due rites. Having obtained
that worship from Yudhishthira, all of them sat down on sacred seats
(made of Kusa grass), as also on excellent seats made of peacock
feathers. After they had all taken their seats, the Kuru king of high
intelligence took his seat there, surrounded by the sons of Pandu.
Gandhari and Kunti and Draupadi, and she of the Sattwata race, and other
ladies of the royal household also sat down. The conversation that then
arose was excellent and had reference to topics connected with piety, and
the Rishis of old, and the deities and the Asuras. At the close of that
conversation Vyasa of great energy, that foremost of eloquent men, that
first of all persons conversant with the Vedas, highly gratified,
addressed the blind monarch and once more said,--'Burning as thou art
with grief on account of thy children, I know, O king of kings, what
object is cherished by thee in thy heart. The sorrow that always exists
in the heart of Gandhari, that which exists in the heart of Kunti, and
that also which is cherished by Draupadi in her heart, and that burning
grief, on account of the death of her son, which Krishna's sister
Subhadra also cherishes, are all known to me. Hearing of this meeting, O
king, of thine with all these princes and princesses of thy house, I have
come here, O delighter of the Kauravas, for dispelling thy doubts. Let
the deities and Gandharvas, and all these great Rishis, behold today the
energy of those penances which I have acquired for these long years.
Therefore, O king, tell me what wish of thine I shall grant today. I am
puissant enough to grant thee a boon. Behold the fruit of my penances.'
Thus addressed by Vyasa of immeasurable understanding, king Dhritarashtra
reflected for a moment and then prepared to speak. He said,--'I am
exceedingly fortunate. Lucky am I in obtaining thy favour. My life is
crowned with success today,--since this meeting has happened between me
and ye all of great piety. Today I shall attain to that highly happy goal
which is reserved for me, since, ye ascetics endued with wealth of
penances, ye who are equal to Brahma himself, I have succeeded in
obtaining this meeting with you all. There is not the least doubt that
this sight that I have obtained of you all has cleansed me of every sin.
Ye sinless ones, I have no longer any fear in respect of my end in the
next world. Full as I am of love for my children, I always cherish their
remembrance. My mind, however, is always tortured by the recollection of
the diverse acts of wrong which my wicked son of exceedingly evil
understanding perpetrated. Possessed of a sinful understanding, he always
persecuted the innocent Pandavas. Alas, the whole Earth has been
devastated by him, with her steeds, elephants and men. Many high-souled
kings, rulers of diverse realms, came for siding my son and succumbed to
death. Alas, leaving their beloved sires and wives and their very
life-breaths, all those heroes have become guests of the king of the
dead. What end, O regenerate one, has been attained by those men who have
been slain, for the sake of their friend, in battle? What end also has
been attained by my sons and grandsons who have fallen in the fray? My
heart is always pained at the thought of my having brought about the
slaughter of the mighty Bhishma, the son of Santanu, and of Drona, that
foremost of Brahmanas, through my foolish and sinful son who was an
injurer of his friends. Desirous of obtaining the sovereignty of the
Earth, he caused the Kuru race, blazing with prosperity, to be
annihilated. Reflecting on all this, I burn day and night with grief.
Deeply afflicted with pain and grief, I am unable to obtain peace of
mind. Indeed, O father, thinking of all this, I have no peace of mind.'

"Vaisampayana continued, 'Hearing these lamentations expressed in diverse
ways, of that royal sage, the grief, O Janamejaya, of Gandhari, became
fresh. The grief also of Kunti, of the daughter of Drupada, of Subhadra,
and of the other members, male and female, and the daughters-in-law, of
the Kuru race, became equally green. Queen Gandhari, with bandaged eyes,
joining her hands, addressed her father-in-law. Deeply afflicted with
grief on account of the slaughter of her sons, she said,--'O foremost of
ascetics, sixteen years have passed over the head of this king grieving
for the death of his sons and divested of peace of mind. Afflicted with
grief on account of the slaughter of his children, this king
Dhritarashtra, always breathes heavily, and never sleeps at night. O
great Rishi, through the power of thy penances thou art competent to
create new worlds. What need I say then about showing this king his
children who are now in the other world? This Krishna, the daughter of
Drupada, hath lost all her kinsmen and children. For this, she who is the
dearest of my daughters-in-law grieves exceedingly. The sister of
Krishna, viz., Subhadra of sweet speech, burning with the loss of her
son, grieves as deeply. This lady that is respected by all, that is the
wife of Bhurisravas, afflicted with grief on account of the fate that has
overtaken her husband, always indulges in heart-rending lamentations. Her
father-in-law was the intelligent Valhika of Kuru's race. Alas, Somadatta
also was slain, along with his sire, in the great battle![47] Alas, a
century of sons, heroes that never retreated from battle, belonging to
this son of thine, this king of great intelligence and great prosperity,
has been slain in battle. The hundred wives of those sons are all
grieving and repeatedly enhancing the grief of both the king and myself.
O great ascetic, stricken by that great slaughter, they have gathered
round me. Alas, those high-souled heroes, those great car warriors, my
fathers-in-law, Somadatta and others,--alas, what end has been theirs, O
puissant one? Through thy grace, O holy one, that will happen in
consequence of which this lord of Earth, myself, and this daughter-in-law
of thine, viz., Kunti, shall all become freed from our grief. After
Gandhari had said so, Kunti, whose face had become wasted through
observance of many hard vows, began to think of her secret-born son
endued with solar effulgence. The boon giving Rishi Vyasa, capable of
both beholding and hearing what happened at a remote distance, saw that
the royal mother of Arjuna was afflicted with grief. Unto her Vyasa
said,--'Tell me, O blessed one, what is in thy mind. Tell me what thou
wishest to say. At this, Kunti, bending her head unto her father-in-law,
and overcome with bashfulness, said these words unto him, relating to the
occurrences of the past.'"



SECTION XXX

"Kunti said, 'O holy one, thou art my father-in-law and therefore, my
deity of deities. Verily, thou art my god of gods. Hear my words of
truth. An ascetic named Durvasas, who is of the regenerate order and who
is full of wrath, came to my father's house for eleemosynary charity. I
succeeded in gratifying him by the purity of my external behaviour and of
my mind, as also by refusing to notice the many wrongs he did. I did not
give way to wrath although there was much in his behaviour quite capable
of exciting that passion. Served with care, the great ascetic became
highly pleased with me and disposed to grant me a boon. 'Thou must accept
the boon I shall give,' were his words to me. Fearing his curse, I
answered him, saying,--'So be it.' The regenerate Rishi once more said
unto me,--'O blessed damsel, O thou of beautiful face, thou wilt become
the mother of Dharma. Those deities whom thou wilt summon will be
obedient to thee.' Having said those words, the regenerate one vanished
away from my sight. I became filled with wonder. The mantra, however,
which the Rishi gave has dwelt in my memory at all times. One day,
sitting within my chamber I beheld the sun rising. Desiring to bring the
maker of day before me, I recollected the words of the Rishi. Without any
consciousness of the fault I committed, I summoned the deity from mere
girlishness. The deity, however, of a thousand rays, (summoned by me)
came to my presence. He divided himself in twain. With one portion he was
in the firmament, and with the other he stood on the Earth before me.
With one he heated the worlds and with another he came to me. He told me,
while I was trembling at his sight, these words,--'Do thou ask a boon of
me.' Bowing unto him with my head, I asked him to leave me. He replied
unto me, saying,--'I cannot bear the idea of coming to thee fruitlessly.
I shall consume thee as also that Brahmana who gave thee the Mantra as a
boon.' The Brahmana who had done no evil--I wished to protect from
Surya's curse. I therefore, said--'Let me have a son like thee, O god.'
The deity of thousand rays then penetrated me with his energy and
stupefied me completely. He then said unto me,--'Thou wilt have a son,'
and then went back to the firmament. I continued to live in the inner
apartments and desirous of saying the honour of my sire, I cast into the
waters my infant son named Karna who thus came into the world secretly.
Without doubt, through the grace of that god, I once more became a
virgin, O regenerate one, even as the Rishi Durvasas had said unto me.
Foolish that I am, although he knew me for his mother when he grew up, I
yet made no effort to acknowledge him. This burns me, O regenerate Rishi,
as is well-known to thee. Whether it is sinful or not so, I have told
thee truth. It behoveth thee, O holy one, to gratify the craving I feel
for beholding that son of mine. O foremost of ascetics, let this king
also, O sinless one, obtain the fruition today of that wish of his which
he cherishes in his bosom and which has become known to thee.' Thus
addressed by Kunti, Vyasa, that foremost of all persons, said unto her in
reply,--'Blessed be thou; all that thou hast said unto me will happen.
(As regards the birth of Karna) no fault is ascribable to thee. Thou wert
restored to virginity. The deities are possessed of (Yoga) puissance.
They are able to penetrate human bodies.[48] There are deities. They
beget (offspring) by thought alone. By word, by sight, by touch, and by
sexual union, also, they beget children. These are the five methods. Thou
belongest to the order of humanity. Thou hast no fault (in what
happened). Know this. O Kunti. Let the fever of thy heart be dispelled.
For those that are mighty, everything is becoming. 'For those that are
mighty, everything is pure. For those that are mighty, everything is
meritorious. For those that are mighty, everything is their own.'"



SECTION XXXI.

"Vyasa said, 'Blessed be thou, O Gandhari, thou shalt behold thy sons and
brothers and friends and kinsmen along with thy sires this night like men
risen from sleep. Kunti also shall behold Karna, and she of Yadu's race
shall behold her son Abhimanyu. Draupadi shall behold her five sons, her
sires, and her brothers also. Even before ye had asked me, this was the
thought in my mind. I entertained this purpose when I was urged to that
effect by the king, by thee, O Gandhari, and by Kunti. Thou shouldst not
grieve for those foremost of men. They met with death in consequence of
their devotion to the established practices of Kshatriyas. O faultless
one, the work of the gods could not but be accomplished. It was for
accomplishing that object that those heroes came down on Earth. They were
all portions of the deities. Gandharvas and Apsaras, and Pisachas and
Guhyakas and Rakshasas, many persons of great sanctity, many individuals
crowned with success (of penances), celestial Rishis, deities and Danavas
and heavenly Rishis of spotless character, met with death on the
battle-field of Kurukshetra.[49] It is heard that he that was the
intelligent king of the Gandharvas, and named Dhritarashtra, took birth
in the world of men as thy lord Dhritarashtra. Know that Pandu of
unfading glory and distinguished above all others, sprung from the
Maruts. Kshattri and Yudhishthira are both portions of the deity of
Righteousness. Know that Duryodhana was Kali, and Sakuni was Dwapara. O
thou of good features, know that Dussasana and others were all Rakshasas.
Bhimasena of great might, that chastiser of foes, is from the Maruts.
Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.
Hrishikesa is Narayana, and the twins are the Aswins. The foremost of
heat-giving ones, viz., Surya, having divided his body in twain,
continued with one portion to give heat to the worlds and with another to
live (on Earth.) as Karna. He that took his birth as the son of Arjuna,
that gladdener of all, that heir to the possessions of the Pandavas, who
was slain by six great car-warriors (fighting together), was Soma. He was
born of Subhadra. Through Yoga-puissance he had divided himself in twain.
Dhrishtadyumna who sprung with Draupadi from the sacrificial fire, was an
auspicious portion of the deity of fire. Sikhandin was a Rakshasa. Know
that Drona was a portion of Vrihaspati, and that Drona's son is born of a
portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus that
became born as a human being. Thus, O thou of great wisdom, the deities
had taken birth as human beings, and after having accomplished their
purposes have gone back to Heaven. That sorrow which is in the hearts of
you all, relating to the return of these to the other world, I shall
today dispel. Do you all go towards the Bhagirathi.--You will then behold
all those that have been slain on the field of battle.'

"Vaisampayana continued, 'All the persons there present, having heard the
words of Vyasa, raised a loud leonine shout and then proceeded towards
the Bhagirathi. Dhritarashtra with all his ministers and the Pandavas, as
also with all those foremost of Rishis and Gandharvas that had come
there, set out as directed. Arrived at the banks of Ganga, that sea of
men took up their abode as pleased them. The king possessed of great
intelligence, with the Pandavas, took up his abode in a desirable spot,
along with the ladies and the aged ones of his household. They passed
that day as if it were a whole year, waiting for the advent of the night
when they would behold the deceased princes. The Sun then reached the
sacred mountain in the west and all those persons, having bathed in the
sacred stream, finished their evening rites."'



SECTION XXXII

"Vaisampayana said, 'When night came, all those persons, having finished
their evening rites, approached Vyasa. Dhritarashtra of righteous soul,
with purified body and with mind solely directed towards it, sat there
with the Pandavas and the Rishis in his company. The ladies of the royal
household sat with Gandhari in a secluded spot. All the citizens and the
inhabitants of the provinces ranged themselves according to their years.
Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred
waters of the Bhagirathi, summoned all the deceased warriors, viz., those
that had fought on the side of the Pandavas, those that had fought for
the Kauravas, including highly blessed kings belonging to diverse realms.
At this, O Janamejaya, a deafening uproar was heard to arise from within
the waters, resembling that which had formerly been heard of the forces
of the Kurus and the Pandavas. Then those kings, headed by Bhishma and
Drona, with all their troops, arose by thousands from the waters of the
Bhagirathi. There were Virata and Drupada, with their sons and forces.
There were the sons of Draupadi and the son of Subhadra, and the Rakshasa
Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior
Sakuni, and the other children, endued with great strength, of
Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and
Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,
and Salya, and Vrishasena with his younger brother. There were prince
Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all
the children of Sikhandin, and Dhrishtaketu, with his younger brother.
There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika,
and Somadatta, and king Chekitana. These and many others, who for their
number cannot be conveniently named, appeared on that occasion. All of
them rose from the waters of the Bhagirathi, with resplendent bodies.
Those kings appeared, each clad in that dress and equipt with that
standard and that vehicle which he had while fighting on the field. All
of them were now robed in celestial vestments and all had brilliant
ear-rings. They were free from all animosity and pride, and divested of
wrath and jealousy. Gandharvas sang their praises, and bards waited on
them, chanting their deeds. Robed in celestial vestments and wearing
celestial garlands, each of them was waited upon by bands of Apsaras. At
that time, through the puissance of his penances, the great ascetic, the
son of Satyavati, gratified with Dhritarashtra, gave him celestial
vision. Endued with celestial knowledge and strength, Gandhari of great
fame saw all her children as also all that had been slain in battle. All
persons assembled there beheld with steadfast gaze and hearts filled with
wonder that amazing and inconceivable phenomenon which made the hair on
their bodies stand on its end. It looked like a high carnival of
gladdened men and women. That wondrous scene looked like a picture
painted on the canvas. Dhritarashtra, beholding all those heroes, with
his celestial vision obtained through the grace of that sage, became full
of joy, O chief of Bharata's race."'



SECTION XXXIII

"Vaisampayana said. 'Then those foremost of men divested of wrath and
jealousy, and cleansed of every sin, met with one another, agreeably to
those high and auspicious ordinances that have been laid down by
regenerate Rishis. All of them were happy of hearts and looked like gods
moving in Heaven. Son met with sire or mother, wives with husbands,
brother with brother, and friend with friend, O king. The Pandavas, full
of joy, met with the mighty bowman Karna as also with the son of
Subhadra, and the children of Draupadi. With happy hearts the sons of
Pandu approached Karna, O monarch, and became reconciled with him. All
those warriors, O chief of Bharata's race, meeting with one another
through the grace of the great ascetic, became reconciled with one
another. Casting off all unfriendliness, they became established on amity
and peace. It was even thus that all those foremost of men, viz., the
Kauravas and other kings became united with the Kurus rid other kinsmen
of theirs as also with their children. The whole of that night they
passed in great happiness. Indeed, the Kshatriya warriors, in consequence
of the happiness they felt, regarded that place as Heaven itself. There
was no grief, no fear, no suspicion, no discontent, no reproach in that
region, as those warriors, O monarch, met with one another on that night.
Meeting with their sires and brothers and husbands and sons, the ladies
cast off all grief and felt great raptures of delight. Having sported
with one another thus for one night, those heroes and those ladies,
embracing one another and taking one another's leave returned to the
places they had come from. Indeed, that foremost of ascetics dismissed
that concourse of warriors. Within the twinkling of an eye that large
crowd disappeared in the very sight of all those (living) persons. Those
high-souled persons, plunging into the sacred river Bhagirathi proceeded,
with their cars and standards, to their respective abodes. Some went to
the regions of the gods, some to the region of Brahman, some to the
region of Varuna, and some to the region of Kuvera. Some among those
kings proceeded to the region of Surya. Amongst the Rakshasas and
Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in
delightful attitudes, went in the company of the deities. Even thus did
all those high-souled persons disappear with their vehicles and animals
and with all their followers. After all of them had gone away, the great
sage, who was standing in the waters of the sacred stream viz., Vyasa of
great righteousness and energy, that benefactor of the Kurus, then
addressed those Kshatriya ladies who had become widows, and said these
words, 'Let those amongst these foremost of women that are desirous of
attaining to the regions acquired by their husbands cast away all sloth
and quickly plunge into the sacred Bhagirathi.--Hearing these words of
his, those foremost ladies, placing faith in them, took the permission of
their father-in-law, and then plunged into the waters of the Bhagirathi.
Freed from human bodies, those chaste ladies then proceeded, O king, with
their husbands to the regions acquired by the latter. Even thus, those
ladies of virtuous conduct, devoted to their husbands entering, the
waters of the Bhagirathi, became freed from their mortal tenements and
attained to the companionship of their husbands in the regions acquired
by them. Endued with celestial forms, and adorned with celestial
ornaments, and wearing celestial vestments and garlands, they proceeded
to those regions where their husbands had found their abodes. Possessed
of excellent behaviour and many virtues, their anxieties all dispelled,
they were seen to ride on excellent cars, and endued with every
accomplishment they found those regions of happiness which were theirs by
right. Devoted to the duties of piety, Vyasa, at that time, becoming a
giver of boons, granted unto all the men there assembled the fruition of
the wishes they respectively cherished. People of diverse realms, hearing
of this meeting between the hallowed dead and living human beings, became
highly delighted. That man who duly listens to this narrative meets with
everything that is dear to him. Indeed, he obtains all agreeable objects
both here and hereafter. That man of learning and science, that foremost
of righteous persons, who recites this narrative for the hearing of
others acquires great fame here and an auspicious end hereafter, as also
a union with kinsmen and all desirable objects. Such a man has not to
undergo painful labour for his sustenance, and meets with all sorts of
auspicious objects in life. Even these are the rewards reaped by a person
who, endued with devotion to Vedic studies and with penances, recites
this narrative in the hearing of others. Those persons who possessed of
good conduct, devoted to self-restraint, cleansed of all sins by the
gifts they make, endued with sincerity, having tranquil souls, freed from
falsehood and the desire of injuring others, adorned with faith, belief
in the scriptures, and intelligence, listen to this wonderful parvan,
surely attain to the highest goal hereafter."



SECTION XXXIV

"Sauti said, 'Hearing this story of the re-appearance and departure of
his forefathers, king Janamejaya of great intelligence became highly
pleased. Filled with joy, he once more questioned Vaisampayana on the
subject of the reappearance of dead men, saying,--"How is it possible for
persons whose bodies have been destroyed to re-appear in those very
forms?" Thus asked, that foremost of regenerate persons, viz., the
disciple of Vyasa, that first of speakers, possessed of great energy,
thus answered Janamejaya.

"Vaisampayana said, 'This is certain, viz., that acts are never destroyed
(without their consequences being enjoyed or endured). Bodies, O king,
are born of acts; so also are features. The great primal elements are
eternal (indestructible) in consequence of the union with them of the
Lord of all beings. They exist with what is eternal. Accordingly, they
have no destruction when the non-eternal are destroyed. Acts done without
exertion are true and foremost, and bear real fruit. The soul, united
however with such acts as require exertion for their accomplishment,
enjoys pleasure and pain.[50] Though united so (that is, with pleasure
and pain), yet it is a certain inference that the soul is never modified
by them, like the reflection of creatures in a mirror. It is never
destroyed.[51] As long as one's acts are not exhausted (by enjoyment or
endurance of their fruits good and bad), so long does one regard the body
to be oneself. The man, however, whose acts have been exhausted, without
regarding the body to be self, takes the self to be something
otherwise.[52] Diverse existent objects (such as the primal elements and
the senses, etc.) attaining to a body, become united as one. To men of
knowledge who understand the difference (between the body and self),
those very objects become eternal.[53] In the Horse-sacrifice, this Sruti
is heard in the matter of the slaying of the horse. Those which are the
certain possessions of embodied creatures, viz., their life-breaths (and
the senses, etc.), exist eternally even when they are borne to the other
world. I shall tell thee what is beneficial, if it be agreeable to thee,
O king. Thou hast, while employed in thy sacrifices, heard of the paths
of the deities. When preparations were made for any sacrifice of thine,
the deities became beneficially inclined to thee. When indeed, the
deities were thus disposed and came to thy sacrifices, they were lords in
the matter of the passage (from this to the next world) of the animals
slain.[54] For this reason, the eternal ones (viz., Jivas), by adoring
the deities in sacrifices, succeed in attaining to excellent goals. When
the five primal elements are eternal, when the soul also is eternal, he
called Purusha (viz., the soul invested with case) is equally so. When
such is the case, he who beholds a creature as disposed to take diverse
forms, is regarded as having an erroneous understanding. He who indulges
in too much grief at separation is, I think, a foolish person. He who
sees evil in separation should abandon union. By standing aloof, no
unions are formed, and sorrow is cast off, for sorrow in the world is
born of separation.[55] Only he who understands the distinction between
body and self, and not another, becomes freed from the erroneous
conviction. He that knows the other (viz., self) attains to the highest
understanding and becomes freed from error.[56] As regards creatures.
they appear from an invisible state, and once more disappear into
invisibleness. I do not know him. He also does not know me. As regards
myself, renunciation is not yet mine.[57] He that is not possessed of
puissance enjoys or endures the fruits of all his acts in those too dies
in which he does them. If the act be a mental one, its consequences are
enjoyed or endured mentally; if it be done with the body, its
consequences are to be enjoyed or endured in the body.'"[58]



SECTION XXXV

"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons.
Obtaining eye-sight through the grace of the Rishi, he beheld, for the
first time, O perpetuator of Kuru's race, those children of his that were
very like his own self. That foremost of men, viz., the Kuru monarch, had
learnt all the duties of kings, as also the Vedas and the Upanishadas,
and had acquired certitude of understanding (from the same source).
Vidura of great wisdom attained to high success through the power of his
penances. Dhritarashtra also attained to great success in consequence of
having met the ascetic Vyasa.'

"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me
my sire in that form which he had, clad as he used to be clad, and as old
as he was when he departed from this world, I may then believe all that
thou hast told me. Such a sight will be most agreeable to me. Indeed, I
shall regard myself crowned with success. I shall have gained a certainty
of conclusion. O, let my wish be crowned with fruition through the grace
of that foremost of Rishis.'

"Sauti said,--'After king Janamejaya had said these words, Vyasa of great
energy and intelligence showed his grace and brought Parikshit (from the
other world). King Janamejaya beheld his royal father, possessed of great
beauty, brought down from Heaven, in the same form that he had and of the
same age as he was (at the time of leaving this world). The high-souled
Samika also, and his son Sringin, were similarly brought there. All the
counsellors and ministers of the king beheld them. King Janamejaya.
performing the final bath in his sacrifice, became highly glad. He poured
the sacred water on his father, even as he caused it to be poured on
himself. Having undergone the final bath, the king addressed the
regenerate Astika who had sprung from the race of the Yayavaras and who
was the son of Jaratkaru, and said these words,--'O Astika, this
sacrifice of mine is fraught with many wonderful incidents, since this my
sire has been seen by me--he who has dispelled all my sorrows.'

"Astika said, 'The performer of that sacrifice in which the ancient
Rishi, the Island-born Vyasa, that vast receptacle of penances, is
present, is sure, O foremost one of Kuru's race, to conquer both the
worlds. O son of the Pandavas, thou hast heard a wonderful history. The
snakes have been consumed into ashes and have followed the footsteps of
thy sire. Through thy truthfulness, O monarch, Takshaka has with
difficulty escaped a painful fate. The Rishis have all been worshipped.
Thou hast seen also the end that has been attained by thy high-souled
sire. Having heard this sin-cleansing history thou hast achieved abundant
merit. The knots of thy heart have been untied through sight of this
foremost of person. They that are the supporters of the wings of
Righteousness, they that are of good conduct and excellent disposition,
they at sight of whom sins become attenuated,--we should all bow to them.'

"Sauti continued, 'Having heard this from that foremost of regenerate
ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in
every way. Conversant with all duties he then asked the Rishi
Vaisampayana of unfading glory about the sequel, O best of ascetics, of
king Dhritarashtra's residence in the woods.'"



SECTION XXXVI

"Janamejaya said, 'Having seen his sons and grandsons with all their
friends and followers, what, indeed, did that ruler of men, viz.,
Dhritarashtra, and king Yudhishthira also, do?'

"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz.,
the re-appearance of his children, the royal sage, Dhritarashtra, became
divested of his grief and returned (from the banks of the Bhagirathi) to
his retreat. The common people and all the great Rishis, dismissed by
Dhritarashtra, returned to the places they respectively wished. The
high-souled Pandavas, accompanied by their wives, and with a small
retinue, went to the retreat of the high-souled monarch. Then Satyavati's
son, who was honoured by regenerate Rishis and all other persons, arrived
at the retreat, addressed Dhritarashtra, saying,--'O mighty-armed
Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast
heard diverse discourses from Rishis of great knowledge and sacred deeds,
of wealth of penances and excellence of blood, of conversance with the
Vedas and their branches, of piety and years, and of great eloquence. Do
not set thy mind again on sorrow. He that is possessed of wisdom is never
agitated at ill luck. Thou hast also heard the mysteries of the deities
from Narada of celestial form. Thy children have all attained, through
observance of Kshatriya practices, to that auspicious goal which is
sanctified by weapons. Thou hast seen how they move about at will in
great happiness. This Yudhishthira of great intelligence is awaiting thy
permission, with all his brothers and wives and kinsmen. Do thou dismiss
him. Let him go back to his kingdom and rule it. They have passed more
than a month in thus residing in the woods. The station of sovereignty
should always be well guarded. O king, O thou of Kuru's race, [thy]
kingdom has many foes.' Thus addressed by Vyasa of incomparable energy,
the Kuru king, well-versed in words, summoned Yudhishthira and said unto
him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all
thy brothers. Through thy grace, O king, grief no longer stands in my
way. I am living as happily, O son, with thee here as if I were in the
city called after the elephant. With thee as my protector, O learned one,
I am enjoying all agreeable objects. I have obtained from thee all those
services which a son renders to his sire. I am highly gratified with
thee. I have not the least dissatisfaction with thee, O mighty-armed one.
Go now, O son, without tarrying here any longer. Meeting with thee, my
penances are being slackened. This my body, endued with penances, I have
been able to sustain only in consequence of my meeting with thee.[59]
These two mothers of thine, subsisting now upon fallen leaves of trees,
and observing vows similar to mine, will not live long. Duryodhana and
others, who have become denizens of the other world, have been seen by
us, through the puissance of Vyasa's penances and through (the merit of)
this my meeting with thee. O sinless one, the purpose of my life has been
attained. I now wish to set myself to the practice of the austerest of
penances. It behoveth thee to grant me permission. On thee now the
obsequial cake, the fame and achievements, and the race of our ancestors,
rest. O mighty-armed one, do thou then depart either tomorrow or this
very day. Do not tarry, O son. O chief of Bharata's race, thou hast
repeatedly heard what the duties are of kings. I do not see what more I
can say unto thee. I have no longer any need with thee, O thou of great
puissance.'

"Vaisampayana continued, 'Unto the (old) monarch who said so, king
Yudhishthira replied,--'O thou that art conversant with every rule of
righteousness, it behoveth thee, not to cast me off in this way. I am
guilty of no fault. Let all my brothers and followers depart as they
like. With steadfast vows I shall wait upon thee and upon these two
mothers of mine.' Unto him Gandhari then said,--'O son, let it not be so.
Listen, the race of Kuru is now dependant on thee. The obsequial cake
also of my father-in-law depends on thee. Depart then, O son. We have
been sufficiently honoured and served by thee. Thou shouldst do what the
king says. Indeed, O son, thou shouldst obey the behests of thy sire.'

"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira,
rubbing his eyes which were bathed in tears of affection, said these
words of lament. 'The king casts me off, as also Gandhari of great fame.
My heart, however, is bound to thee. How shall I, filled as I am with
grief, leave thee? I do not, however, at the same time, venture to
obstruct thy penances, O righteous lady. There is nothing higher than
penances. It is by penances that one attains to the Supreme. O queen, my
heart no longer turns as of old towards kingdom. My mind is wholly set
upon penances now. The whole Earth is empty now. O auspicious lady, she
does not please me any longer. Our kinsmen have been reduced in number.
Our strength is no longer what it was before. The Panchalas have been
wholly exterminated. They exist in name only. O auspicious lady, I do not
behold any one that may assist as their re-establishment and growth. All
of them have been consumed to ashes by Drona on the field of battle.
Those that remained were slain by Drona's son at night. The Chedis and
the Matsyas, who were our friends, no longer exist. Only the tribes of
the Vrishnis are all that remain, Vasudeva having upheld them. Beholding
only the Vrishnis I wish to live. My desire of life, however, is due to
my wish of acquiring merit and not wealth or enjoyment. Do thou cast
auspicious looks upon us all. To obtain thy sight will be difficult for
us. The king will commence to practise the most austere and unbearable of
penances.' Hearing these words, that lord of battle, the mighty-armed
Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--'O
chief of Bharata's race, I dare not leave my mother. Do thou return to
the capital soon. I shall practise penances, O puissant one. Even here I
shall emaciate my body by penances, engaged in serving the feet of the
king and of these my mothers.' Unto that mighty-armed hero, Kunti, after
an embrace, said--'Depart, O son. Do not say so. Do my bidding. Do all of
you go hence. Let peace be yours. Ye sons, let happiness be yours. By
your stay here, our penances will be obstructed. Bound by the ties of my
affection for thee, I shall fall off from my high penances. Therefore, O
son, leave us. Short is the period that we have of life, O thou of great
puissance.' By these and diverse other speeches of Kunti, the minds of
Sahadeva and king Yudhishthira were composed. Those foremost ones of
Kuru's race, having received the permission of their mother as also of
the (old) monarch, saluted the latter and began to take his leave.'

"Yudhishthira said, 'Gladdened by auspicious blessings, we shall return
to the capital. Indeed, O king, having received thy permission, we shall
leave this retreat, freed from every sin.' Thus addressed by the
high-souled king Yudhishthira the just, that royal sage, viz.,
Dhritarashtra, blessed Yudhishthira and gave him permission. The king
comforted Bhima, that foremost of all persons endued with great strength.
Endued with great energy and great intelligence, Bhima showed his
submissiveness to the king. Embracing Arjuna and clasping those foremost
of men, viz., the twins also, and blessing them repeatedly, the Kuru king
gave them permission to depart. They worshipped the feet of Gandhari and
received her blessings also. Their mother Kunti then smelt their heads,
and dismissed them. They then circumambulated the king like calves, when
prevented from sucking their dams. Indeed, they repeatedly walked round
him, looking steadfastly at him.[60] Then all the ladies of the Kaurava
household, headed by Draupadi, worshipped their father-in-law according
to the rites laid down in the scriptures, and took his leave. Gandhari
and Kunti embraced each of them, and blessing them bade them go. Their
mothers-in-law instructed them as to how they should conduct themselves.
Obtaining leave, they then departed, with their husbands. Then loud
sounds were heard, uttered by the charioteers that said,--'Yoke,
yoke,'--as also of camels that grunted aloud and of steeds that neighed
briskly. King Yudhishthira, with his wives and troops and all his
kinsmen, set out for Hastinapura."'



SECTION XXXVII

(Naradagamana Parva)

"Vaisampayana said, 'After two years had elapsed from the date of the
return of the Pandavas (from the retreat of their sire), the celestial
Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king,
that foremost of speakers, viz., Yudhishthira, having duly worshipped
him, caused him to take a seat. After the Rishi had rested awhile, the
king asked him, saying,--'It is after a long time that I behold thy holy
self arrived at my court. Art thou in peace and happiness, O learned
Brahmana? What are those countries which thou hast passed through? What
shall I do to thee? Do thou tell me. Thou art the foremost of regenerate
ones, and thou art our highest refuge.'

"Narada said, 'I have not seen thee for a long while. Hence it is that I
have come to thee from my ascetic retreat. I have seen many sacred
waters, and the sacred stream Ganga also, O king.'

"Yudhishthira said, 'People dwelling on the banks of Ganga report that
the high-souled Dhritarashtra is practising the austerest of penances.
Hast thou seen him there? Is that perpetuator of Kuru's race in peace?
Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How,
indeed, is it faring with that royal sire of mine? I desire to hear this,
O holy one, if thou hast seen the king (and knowest of his condition).'

"Narada said, 'Listen, O king, with calmness to me as I tell thee what I
have heard and seen in that ascetic retreat. After thy return from
Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded
towards Gangadwara. That intelligent monarch took with him his (sacred)
fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta
caste, and all the Yajakas. Possessed of wealth of penances, thy sire set
himself to the practice of severe austerities. He held pebbles of stone
in his mouth and had air alone for his subsistence, and abstained
altogether from speech. Engaged in severe penances, he was worshipped by
all the ascetics in the woods. In six months the king was reduced only to
a skeleton. Gandhari subsisted on water alone, while Kunti took a little
every sixth day. The sacred fire, O monarch, (belonging to the Kuru king)
was duly worshipped by the sacrificing assistants that were with him,
with libations of clarified butter poured on it. They did this whether
the king saw the rite or not. The king had no fixed habitation. He became
a wanderer through those woods. The two queens, as also Sanjaya, followed
him. Sanjaya acted as the guide on even and uneven land. The faultless
Pritha, O king, became the eye of Gandhari. One day, that best of kings
proceeded to a spot on the margin of Ganga. He then bathed in the sacred
stream and finishing his ablutions turned his face towards his retreat.
The wind rose high. A fierce forest-conflagration set in. It began to
burn that forest all around. When the herds of animals were being burnt
all around, as also the snakes that inhabited that region, herds of wild
boars began to take themselves to the nearest marshes and waters. When
that forest was thus afflicted on all sides and such distress came upon
all the living creatures residing there, the king, who had taken no food,
was incapable of moving or exerting himself at all. Thy two mothers also,
exceedingly emaciated, were unable to move. The king, seeing the
conflagration approach him from all sides, addressed the Suta Sanjaya,
that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a
place where the fire may not burn thee. As regards ourselves, we shall
suffer our bodies to be destroyed by this fire and attain to the highest
goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this
death, brought on by a fire that is not sacred, will prove calamitous to
thee. I do not, however, see any means by which thou canst escape from
this conflagration. That which should next be done should be indicated by
thee.' Thus addressed by Sanjaya the king once more said,--'This death
cannot be calamitous to us, for we have left our home of our own accord.
Water, fire, wind, and abstention from food,[61] (as means of death), are
laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without
any delay. Having said these words to Sanjaya, the king concentrated his
mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding
him in that attitude, Sanjaya walked round him. Endued with intelligence,
Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of
a Rishi, and himself possessed of great wisdom, the king acted as he was
told. Restraining all the senses, he remained like a post of wood. The
highly blessed Gandhari, and thy mother Pritha too, remained in the same
attitude. Then thy royal sire was overtaken by the forest-conflagration.
Sanjaya, his minister, succeeded in escaping from that conflagration. I
saw him on the banks of Ganga in the midst of ascetics. Endued with great
energy and great intelligence, he bade them farewell and then started for
the mountains of Himavat. Even thus the high-souled Kuru king met with
his death, and it was even thus that Gandhari and Kunti, thy two mothers,
also met with death, O monarch. In course of my wanderings at will, I saw
the bodies of that king and those two queens, O Bharata. Many ascetics
came to that retreat, having heard of the end of king Dhritarashtra. They
did not at all grieve for that end of theirs. There, O best of men, I
heard all the details of how the king and the two queens, O son of Pandu,
had been burnt. O king of kings, thou shouldst not grieve for him. The
monarch, of his own will, as also Gandhari and thy mother, obtained that
contact with fire.'

"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this
world, the high-souled Pandavas all gave way to great grief. Loud sounds
or wailing were heard within the inner apartments of the palace. The
citizens also, hearing of the end of the old king, uttered loud
lamentations. 'O fie! cried king Yudhishthira in great agony, raising his
arms aloft. Thinking of his mother, he wept like a child. All his
brothers too, headed by Bhimasena, did the same. Hearing that Pritha had
met with such a fate, the ladies of the royal household tittered loud
lamentations of grief. All the people grieved upon hearing that the old
king, who had become childless, had been burnt to death and that the
helpless Gandhari too had shared his fate. When those sounds of wailing
ceased for a while, king Yudhishthira the just, stopping his tears by
summoning all his patience, said these words."'



SECTION XXXVIII

"Yudhishthira said, 'When such a fate overtook that high-souled monarch
who was engaged in austere penances, notwithstanding the fact of his
having such kinsmen as ourselves all alive, it seems to me, O regenerate
one, that the end of human beings is difficult to guess. Alas, who would
have thought that the son of Vichitraviryya would thus be burnt to death.
He had a hundred sons each endued with mighty arms and possessed of great
prosperity. The king himself had the strength of ten thousand elephants.
Alas, even he has been burnt to death in a forest-conflagration! Alas, he
who had formerly been fanned with palm leaves by the fair hands of
beautiful women was fanned by vultures with their wings after he had been
burnt to death in a forest-conflagration! He who was formerly roused from
sleep every morning by bands of Sutas and Magadhas had to sleep on the
bare ground through the acts of my sinful self. I do not grieve for the
famous Gandhari who had been deprived of all her children. Observing the
same vows as her husband, she has attained to those very regions which
have become his. I grieve, however, for Pritha who, abandoning the
blazing prosperity of her sons, became desirous of residing in the woods.
Fie on this sovereignty of ours, fie on our prowess, fie on the practices
of Kshatriyas! Though alive, we are really dead! O foremost of superior
Brahmanas, the course of Time is very subtle and difficult to understand,
inasmuch as Kunti, abandoning sovereignty, became desirous of taking up
her abode in the forest. How is it that she who was the mother of
Yudhishthira, of Bhima, of Vijaya, was burnt to deathlike a helpless
creature. Thinking of this I become stupefied. In vain was the deity of
fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that
service he has burnt to death the mother of his benefactor! Alas, how
could that deity burn the mother of Arjuna. Putting on the guise of a
Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on
the deity of fire! Fie on the celebrated success of Partha's shafts! This
is another incident, O holy one, that appears to me to be productive of
greater misery, for that lord of Earth met with death by union with a
fire that was not sacred. How could such a death overtake that royal sage
of Kuru's race who, after having ruled the whole Earth, was engaged in
the practice of penances. In that great forest there were fires that had
been sanctified with mantras. Alas, my father has made his exit from this
world, coming in contact with an unsanctified fire! I suppose that
Pritha, emaciated and reduced to a form in which all her nerves became
visible, must have trembled in fear and cried aloud, saying,--O son
Yudhishthira, and awaited the terrible approach of the conflagration. She
must have also said,--O Bhima, rescue me from this danger--when she, my
mother, was surrounded on all sides by that terrible conflagration. Among
all her sons, Sahadeva, was her darling. Alas, that heroic son of
Madravati did not rescue her.' Hearing these lamentations of the king,
those persons that were present there began to weep, embracing each
other. In fact, the five sons of Pandu were so stricken with grief that
they resembled living creatures at the time of the dissolution of the
universe. The sound of lamentations uttered by those weeping heroes,
filling the spacious chambers of the palace, escaped therefrom and
penetrated the very welkin."'



SECTION XXXIX

"Narada said, 'The king has not been burnt to death by an unsanctified
fire. I have heard this there. I tell thee, O Bharata, such has not been
the fate of Vichitraviryya. It has been heard by us that when the old
king endued with great intelligence and subsisting on air alone entered
the woods (after his return from Gangadwara), he caused his sacrificial
fires to be duly ignited. Having performed his sacred rites therewith, he
abandoned them all. Then the Yajaka Brahmanas he had with him cast off
those fires in a solitary part of the woods and went away as they liked
on other errands, O foremost one of Bharata's race. The fire thus cast
off grew in the woods. It then produced a general conflagration in the
forest. Even this is what I have heard from the ascetics dwelling on the
banks of Ganga. United with that (sacred) fire of his own, O chief of the
Bharatas, the king, as I have already said unto thee, met with death on
the banks of Ganga. O sinless one, this is what the ascetics have told
me,--those, viz., whom I saw on the banks of the sacred Bhagirathi, O
Yudhishthira. Thus O lord of Earth, king Dhritarashtra, coming into
contact with his own sacred fire, departed from this world and attained
to that high goal that has been his. Through service rendered by her to
her seniors, thy mother, O lord of men, has attained to very great
success. There is not the slightest doubt of this. It behoveth thee, O
king of kings, to now discharge the rites of water to their honour, with
all thy brothers. Let, therefore, the necessary steps be taken towards
that end.'

"Vaisampayana continued,--'Then that lord of Earth, that foremost of men,
that upholder of the burthens of the Pandavas, went out, accompanied by
all his brothers as well as the ladies of his household. The inhabitants
of the city as also those of the provinces, impelled by their loyalty,
also went out. They all proceeded towards the banks of Ganga, every one
clad in only single peace of raiment. Then all those foremost of men,
having plunged into the stream, placed Yuyutsu at their head, and began
to offer oblations of water unto the high-souled king. And they also gave
similar oblations unto Gandhari and Pritha, naming each separately and
mentioning their families. Having finished those rites that cleanse the
living, they came back but without entering their capital took up their
residence outside of it. They also despatched a number of trusted people
well conversant with the ordinances relating to the cremation of the
dead, to Gangadwara where the old king had been burnt to death. The king,
having rewarded those men beforehand, commanded them to accomplish those
rites of cremation which the bodies of Dhritarashtra and Gandhari and
Kunti still awaited.[62] On twelfth day, the king, properly purified,
duly performed the Sraddhas of his deceased relations, which were
characterised by gifts in abundance. Referring to Dhritarashtra,
Yudhishthira made many gifts of gold and silver, of kine and costly beds.
Uttering the names of Gandhari and Pritha, the king, endued with great
energy, made many excellent gifts. Every man received what thing he
wished and as much of it as he wished. Beds and food, and cars and
conveyances, and jewels and gems, and other wealth were given away in
profusion. Indeed, the king referring to his two mothers, gave away cars
and conveyances, robes and coverlets, various kinds of food, and female
slaves adorned with diverse ornaments. Having thus made many kinds of
gifts in profusion, that lord of Earth then entered his capital called
after the elephant. Those men who had gone to the banks of Ganga at the
command of the king, having disposed of (by cremation) the remains of the
king and two queens, returned to the city. Having duly honoured those
remains with garlands and scents of diverse kinds and disposed of them,
they informed Yudhishthira of the accomplishment of their task. The great
Rishi Narada, having comforted king Yudhishthira of righteous soul, went
away to where he liked. Even thus did king Dhritarashtra make his exit
from this world after having passed three years in the forest and ten and
five years in the city. Having lost all his children in battle, he had
many gifts in honour of his kinsmen, relatives, and friends, his brethren
and own people. King Yudhishthira after the death of his uncle, became
very cheerless. Deprived of his kinsmen and relatives, he somehow bore
the burthen of sovereignty.

One should listen with rapt attention to this Asramavasika Parvan, and
having heard it recited, one should feed Brahmanas with Habishya,
honouring them with scents and garlands."'

The end of Asramavasika Parvan.

FOOTNOTES

1. The derivation of Aralikas is explained by Nilakantha thus; Potherbs
cut off with a kind of weapon called Ara are called Aralu. They who were
expert in cooking those potherbs were called Aralikas. Ragakhandava was
manufactured from piper longum, dry ginger, sugar, and the juice of
Phaseolus Mango.

2. It will be remembered, Earth, unable to bear her load of population,
prayed to the Grandsire for lightening that load. The Grandsire urged
Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and
brought about a lightening of Earth's load.

3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.
Everybody does not accept these gifts, for their acceptance causes a
Brahmana to fall away from his status.

4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The
sense is the same.

5. The king gets a sixth share of the penances performed by the Rishis
living under his protection. The demerit, again, of all evil deeds done
within his realm is shared by the king, for such deeds become possible
through absence of supervision by the king.

6. Formerly kings and noblemen wore jewels and medicinal herbs on their
arms. The last were enclosed in drum-like capsules of gold, hermetically
closed on both sides. It was believed that jewels and medicinal herbs are
a great protection against many evils.

7. The eight limbs of a kingdom are the law, the judge, the assessors,
the scribe, the astrologer, gold, fire, and water.

8. Atta is explained by Nilakantha as the space kept for the soldiers to
tread upon.

9. Grass may conceal the spies of foes. The darkness of night also may do
the same.

10. Adanaruchi is a very civil way of indicating corrupt officials and
thieves. Inflictors of severe punishments were looked upon as tyrants
deserving of being put down. Heavy fines were at one time interdicted in
England. Sahasapriya is a doer of rash deeds, such as culpable homicide
not amounting to murder, to adopt the terminology of the Indian Penal
Code.

11. i.e., content to work on receiving their food only. Their wages
should not be higher that' what is needed to feed them.

12. The word Mandala has been explained below in verse 5. The distinction
between Udasinas and Madhyasthas, as explained by Nilakantha, is that the
former are neutrals, while the latter are those who cherish equal
sentiments towards both the parties.

13. The four kinds of foes, as explained by the commentator, are (1) foes
proper, (2) allies of foes, (3) those that wish victory to both sides,
and (4) those that wish defeat to both sides. As regards Atatayins, they
are six, viz., (1) he that sets fire to one's house, (2) he that mixes
poison with one's food, (3) he that advances, weapon in hand, with
hostile intent, (4) he that robs one of one's wealth, (5) he that invades
one's fields, and (6) he that steals one's wife.

14. The sixty are thus made up. Eight consisting of agriculture and the
rest; twenty-eight consisting of forces and the rest; fourteen consisting
of atheists and the rest and eighteen consisting of counsels and the rest.

15. i.e., land that is fertile, gold that is pure, and men that are
strong.

16. The wards Kasyanchidapadi should be construed with what follows.

17. The cane yields when pressure is directed towards it. In the Santi
Parva occurs the detailed conversation between the Ocean and the Rivers.
The former enquired why, when the Rivers washed down the largest trees,
they could not wash into the Ocean a single cane. The answer was that the
cane was yielding; the trees were not so.

18. War and peace are each of two kinds, i.e., war with a strong foe and
that with a weak foe: peace with a strong foe and that with a weak foe.
The Bengal texts wrongly read dividhopayam or vividhopayam.

19. I expand this verse a little, following the commentator.

20. Strength is of three kinds, as explained in the next verse.

21. Utsaha is readiness or alacrity, of the forces to attack the foe:
prabhusakti is the complete mastery of the king over his forces, i.e.,
through discipline. By strength of counsels, in this connection, is meant
well-formed plans of attack and defence.

22. Maulam is explained as the strength of money. In modern warfare also,
money is called 'the sinews of war'. Atavivala or the force consisting of
foresters, was, perhaps, the body of Irregulars that supported a regular
army of combatants. Bhritavala implies the regular army, drawing pay from
the state at all times. In India, standing armies have existed from
remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,
and engineers, who looked after the roads and the transport, as also of
traders who supplied the army with provision.

23. A sakata array was an array after the form of a car. It is described
in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a
circular array with angular projections. It is the same with what is now
called the starry with angular projections. It is the same what is now
called the starry array, many modern forts being constructed on this
plan. The Vajra is a wedge-like array. It penetrates into the enemy's
divisions like a wedge and goes out, routing the foe. It is otherwise
called suchivyuha.

24. i.e., meet the foe whether within his own kingdom or invade the foe's
realm and thus oblige the foe to fall back for resisting him there.

25. i.e., for obtaining fame here and felicity hereafter.

26. Those who die become at first what is called Preta. They remain so
for one year, till the Sapindikarana Sraddha is performed. They then
become united with the Pitris. The gifts made in the first Sraddha as
also in the monthly ones, have the virtue of rescuing the Preta or
bringing him an accession of merit. The gifts in annual Sraddhas also
have the same efficacy.

27. The text in verse 2, where mention is made of thousands of years as
embracing the rule of Yudhishthira, is evidently vitiated.

28. The correct reading is jane and not kshane.

29. 'It is difficult to imagine why the rider of the Sindhus, Jayadratha,
only should be regarded as a wrong-doer to the Pandavas. In the matter of
the slaying of Abhimanyu he played a very minor part, by only guarding
the entrance of the array against the Pandava warriors. It is true he had
attempted to abduct Draupadi from the forest retreat of the Pandavas, but
even in this, the wrong was not so great as that which Duryodhana and
others inflicted on the Pandavas by dragging Draupadi to the court of the
Kurus.

30. The usual way in which gifts are made at the present day on occasions
of Sraddhas and marriages or other auspicious rites very nearly resembles
what is described here. Instead of dedicating each gift with mantras and
water and making it over to the receiver, all the articles in a heap are
dedicated with the aid of mantras. The guests are then assembled, and are
called up individually. The Adhyaksha or superintendent, according to a
list prepared, names the gifts to be made to the guest called up. The
tellers actually make them over, the scribes noting them down.

31. Each gift that was indicated by Dhritarashtra was multiplied ten
times at the command of Yudhishthira.

32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her
lord was very great, had, from the days of her marriage, kept her eyes
bandaged refusing to look on the world which her lord could not see.

33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,
therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore
is Kunti's mother-in-law. The eldest brother is looked upon as a father.

34. To live watching the faces of others is to live in dependence on
others.

35. It has been pointed out before that mahadana means gifts of such
things as elephants, horses, cars and other vehicles, boats, etc. The
giver wins great merit by making them, but the receiver incurs demerit by
acceptance, unless he happens to be a person of exceptional energy. To
this day, acceptors of such gifts are looked upon as fallen men.

36. The words that Kunti spoke were just. The opposition her sons offered
was unreasonable. Hence, their shame.

37. 'Brahmi night' implies a night in course of which sacred hymns are
sung.

38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who
are armed with tiger-like claws made of iron and tied to their waists.

39. Suradevata is like karivringhati or govalivardda.

40. Ulupi is implied.

41. Implying the unfair character of the fight, for one on the earth
should never be assailed by one on his car.

42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a
Sudra through the curse of the Rishi Animandavya. Both, therefore, were
of the same essence. When Vidura left his human body, he entered the body
of Yudhishthira and thus the latter felt himself strengthened greatly by
the accession.

43. Nilakantha here implies the peacock and not the blue jay, for the
word keka is applied to the notes of the peacock alone. Datyuhas are
gallinules or a species of Chatakas whose cry resembles, Phatik
jal--phatik jal--phatik jal! repeated very distinctly, the second
syllable being lengthened greatly.

44. Audumvaran is an adjective of kalasan. It means 'made of copper'.
Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity
at one extremity only. Sruv is a ladle having cup-like cavities at both
extremities.

45. Whenever a Brahmana cursed another, his penances underwent a
diminution. Forgiveness was the highest virtue of the Brahmana. His power
lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a
portion of his hard-earned penances. Previously, the plea of minority or
non-age could not be urged in the court of Dharma. Mandavya forced Dharma
to admit that plea in the matter of punishment for offences.

46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The
former implies the fixing of the mind on one thing; the latter is the
abstraction of the mind from surrounding objects.

47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.
Valhika, therefore, was the grand-father-in-law of the lady mentioned by
Gandhari.

48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,
the capacity of becoming minute and subtile, etc.

49. The sense is that those had been incarnated as human beings and
fighting with one another met with death as regards their human existence.

50. Nilakantha explains that anayasakritani karma implies the religion of
Nivritti, for the religion of Pravritti consists of acts that require
ayasa or exertion for their accomplishment. The religion of Nivritti or
abstention from acts is said hereto be true and superior, and productive
of real fruit, in the form, that is, of Emancipation. The soul, however,
in the generality of cases, united with ebhih, by which is meant
ayasa-kritam karma, that is, the acts done in pursuance of the religion
of Pravritti, becomes embodied and, therefore, enjoys happiness or
endures misery as the case may be.

51. The sense seems to be this--when a creature stands before a mirror,
its image is formed in the mirror; such reflection, however, never
affects the mirror in the least, for when the object leaves the vicinity
of the mirror, the image or reflection vanishes away. The soul is like
the mirror. Pleasure and pain are like reflections in it. They come and
go away without the soul being at all modified by them in anyway.
Pleasure and pain are destructible, but not so the soul.

52. The ordinary man thinks this conglomeration of diverse objects to be
his self. The man of wisdom who has exhausted his acts does not think so.
He is freed from the obligation of taking a body.

53. The sense probably is this. En the case of ordinary men, the
component parts of the body dissolve away, while Yogins can keep such
parts from dissolution as long as they like.

54. The sense is, the deities bear away to the next world the animals
slain in sacrifices Through the bodies of such animals are apparently
destroyed, yet their life-breaths and senses continue to exist.

55. The sense is that as wives etc., when lost, are sources of sorrow,
wise men should abstain from contracting such relations. They might then
be free from sorrow.

56. Paraparajnah is one that understands the distinction between body and
sell. Apara is, therefore, one that is not possessed of such knowledge;
hence, as Nilakantha explains, it implies one who has not attained to
Jnana nishtha. What is said in the second line is that he that adores
saguna Brahma, succeeds afterwards, through such adoration, in reaching
to nirguna Brahma.

57. The sense seems to be this: we spring from the unmanifest and
disappear once more in the unmanifest. The Bengal texts read the first
line incorrectly. It is adarsanalapatitah. The second line is
unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do
not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is
explained as a due to karanabhat. But who is asau? 'I have no
renunciation,' or 'renunciation is not yet mine,' implies that
Emancipation, which directly flows from renunciation, is not mine.

58. What is stated here is that if a man does an act that is bad, its
consequences he will have to endure in a human body. The same with regard
to rewards. By doing a meritorious act in one's human form, one will
enjoy its good consequences in one's human body. So acts done mentally
affect the mind and those done with the body affect the body.

It should be noted that the whole of the above translation is offered
tentatively. A verbal rendering has been attempted. The chain of
reasoning is not at all clear. The commentator has done much to elucidate
the sense, but the original obscurities have scarcely been removed.

59. The Bengal reading manah is incorrect. It should be punah.

60. Nripam pradakshinam chakru is the construction. Nivarana has
snanapanat understood after it.

61. Vikarshanam is emaciation of the body by abstention from all food.

62. The verb anvacat from root sas can govern two objectives. Here the
two objectives are purushan and krityani

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
Image

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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 15

ASRAMAVASIKA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed by John Bruno Hare.



SECTION I

(Asramavasa Parva)

OM! AFTER HAVING bowed down to Narayana, and Nara, the foremost of men,
and unto the goddess Saraswati also, must the word Jaya be uttered.

"Janamejaya said 'After having acquired their kingdom, how did my
grandsires, the high-souled Pandavas, conduct themselves towards the
high-souled king Dhritarashtra? How, indeed, did that king who had all
his counsellors and sons slain, who was without a refuge, and whose
affluence had disappeared, behave? How also did Gandhari of great fame
conduct herself? For how many years did my high-souled grandsires rule
the kingdom? It behoveth thee to tell me all this.'

"Vaisampayana said, 'Having got back their kingdom, the high-souled
Pandavas, their foes all slain, ruled the Earth, placing Dhritarashtra at
their head. Vidura, and Sanjaya and Yuyutsu of great intelligence, who
was Dhritarashtra's son by his Vaisya wife, used to wait upon
Dhritarashtra. The Pandavas used to take the opinion of that king in all
matters. Indeed, for ten and five years, they did all things under the
advice of the old king. Those heroes used very often to go to that
monarch and sit beside him, after having worshipped his feet, agreeably
to the wishes of king Yudhishthira the just. They did all things under
the command of Dhritarashtra who smelt their heads in affection. The
daughter of king Kuntibhoja also obeyed Gandhari in everything. Draupadi
and Subhadra and the other ladies of the Pandavas behaved towards the old
king and the queen as if they were their own father-in-law and
mother-in-law. Costly beds and robes and ornaments, and food and drink
and other enjoyable articles, in profusion and of such superior kinds as
were worthy of royal use, were presented by king Yudhishthira unto
Dhritarashtra. Similarly Kunti behaved towards Gandhari as towards a
senior. Vidura, and Sanjaya, and Yuyutsu, O thou of Karu's race, used to
always wait upon the old king whose sons had all been slain. The dear
brother-in-law of Drona, viz., the very Superior Brahmana, Kripa, that
mighty bowman, also attended upon the king. The holy Vyasa also used to
often meet with the old monarch and recite to him the histories of old
Rishis and celestial ascetics and Pitris and Rakshasas. Vidura, under the
orders of Dhritarashtra, superintended the discharge of all acts of
religious merit and all that related to the administration of the law.
Through the excellent policy of Vidura, by the expenditure of even a
small wealth, the Pandavas obtained numerous agreeable services from
their feudatories and followers. King Dhritarashtra liberated prisoners
and pardoned those that were condemned to death. King Yudhishthira the
just never said anything to this. On those occasions when the son of
Amvika went on pleasure excursions, the Kuru king Yudhishthira of great
energy used to give him every article of enjoyment. Aralikas, and
juice-makers, and makers of Ragakhandavas waited on king Dhritarashtra as
before.[1] Pandu's son, collected costly robes and garlands of diverse
kinds and duly offered them to Dhritarashtra. Maireya wines, fish of
various kinds, and sherbets and honey, and many delightful kinds of food
prepared by modifications (of diverse articles), were caused to be made
for the old king as in his days of prosperity. Those kings of Earth who
came there one after another, all used to wait upon the old Kuru monarch
as before. Kunti, and Draupadi, and she of the Sattwata race, possessed
of great fame, and Ulupi, the daughter of the snake chief, and queen
Chitrangada, and the sister of Dhrishtaketu, and the daughter of
Jarasandha,--these and many other ladies, O chief of men, used to wait
upon the daughter of Suvala like maids of all work. That Dhritarashtra,
who was deprived of all his children, might not feel unhappy in any
matter, was what Yudhishthira often said unto his brothers to see. They
also, on their part, listening to these commands of grave import from
king Yudhishthira, showed particular obedience to the old king. There was
one exception, however. It embraced Bhimasena. All that had followed from
that match at dice which had been brought about by the wicked
understanding of Dhritarashtra, did not disappear from the heart of that
hero. (He remembered those incidents still)."'



SECTION II

"Vaisampayana said, 'Thus worshipped by the Pandavas, the royal soil of
Amvika passed his time happily as before, waited upon and honoured by the
Rishis. That perpetuator of Kuru's race used to make those foremost of
offerings which should be given to the Brahmanas. The royal son of Kunti
always placed those articles under Dhritarashtra's control. Destitute of
malice as king Yudhishthira was, he was always affectionate towards his
uncle. Addressing his brothers and councillors, the king said, 'King
Dhritarashtra should be honoured both by myself and you all. He. indeed,
is a well-wisher of mine who is obedient to the commands of
Dhritarashtra. He, on the other hand, who behaves otherwise towards him,
is my enemy. Such a man should certainly be punished by me. On days of
performing the rites ordained for the Pitris, as also in the Sraddhas
performed for his sons and all well-wishers, the high-souled Kuru king
Dhritarashtra, gave away unto Brahmanas, as each deserved, as profuse
measures of wealth as he liked. King Yudhishthira the just, and Bhima,
and Arjuna, and the twins, desirous of doing what was agreeable to the
old king, used to execute all his orders. They always took care that the
old king who was afflicted with the slaughter of his sons and
grandsons,--with, that is, grief caused by the Pandavas
themselves,--might not die of his grief Indeed, the Pandavas bore
themselves towards him in such a way that that Kuru hero might not be
deprived of that happiness and all those articles of enjoyment which had
been his while his sons lived. The five brothers, viz., the sons of
Pandu, behaved themselves even thus towards Dhritarashtra, living under
his command. Dhritarashtra also, seeing them so humble and obedient to
his commands and acting towards him as disciples towards preceptors,
adopted the affectionate behaviour of a preceptor towards them in return.
Gandhari, by performing the diverse rites of the Sraddha and making gifts
unto Brahmanas of diverse objects of enjoyment, became freed from the
debt she owed to her slain children. Thus did that foremost of righteous
men, viz., king Yudhishthira the just, possessed of great intelligence,
along with his brothers, worship king Dhritarashtra.'

"Vaisampayana continued, 'Possessed of great energy, that perpetuator of
Kuru's race, viz., the old king Dhritarashtra, could not notice any
ill-will in Yudhishthira Seeing that the high-souled Pandavas were in the
observance of a wise and righteous conduct, king Dhritarashtra, the son
of Amvika, became gratified with them. Suvala's daughter, Gandhari,
casting off all sorrow for her (slain) children, began to show great
affection for the Pandavas as if they were her own children. Endued with
great energy, the Kuru king Yudhishthira, never did anything that was
disagreeable to the royal son of Vichitraviryya. On the other hand, he
always behaved towards him in a highly agreeable way. Whatever acts,
grave or light, were directed by king Dhritarashtra, or the helpless
Gandhari to be done, were all accomplished with reverence, O monarch, by
that slayer of hostile heroes, viz., the Pandava king. The old king
became highly gratified with such conduct of Yudhishthira. Indeed, he was
grieved at the remembrance of his own wicked son. Rising every day at
early dawn, he purified himself and went through his recitations, and
then blessed the Pandavas by wishing them victory in battle. Making the
usual gifts unto the Brahmanas and causing them to utter benedictions,
and Pouring libations on the sacred fire, the old king prayed for long
life to the Pandavas. Indeed, the king had never derived that great
happiness from his own sons which he always derived from the sons of
Pandu. King Yudhishthira at that time became as agreeable to the
Brahmanas as to the Kshatriyas, and the diverse bands of Vaisyas and
Sudras of his realm. Whatever wrongs were done to him by the sons of
Dhritarashtra, king Yudhishthira, forgot them all, and reverenced his
uncle. If any man did anything that was not agreeable to the son of
Amvika, he became thereby an object of hatred to the intelligent son of
Kunti. Indeed, through fear of Yudhishthira, nobody could talk of the
evil deeds of either Duryodhana or Dhritarashtra. Both Gandhari and
Vidura also wore well pleased with the capacity the king Ajatasatru
showed for bearing wrongs. They were, however, not so pleased, O slayer
of foes, with Bhima. Dharma's son, Yudhishthira, was truly obedient to
his uncle. Bhima, however, at the sight of Dhritarashtra, became very
cheerless. That slayer of foes, seeing Dharma's son reverencing the old
king, reverenced him outwardly with a very unwilling heart."'



SECTION III

"Vaisampayana said, 'The people who lived in the Kuru kingdom failed to
notice any variance in the cordiality that subsisted between king
Yudhishthira and the father of Duryodhana. When the Kuru king recollected
his wicked son, he then could not but feel unfriendly, in his heart,
towards Bhima. Bhimasena also, O king, impelled by a heart that seemed to
be wicked, was unable to put up with king Dhritarashtra. Vrikodara
secretly did many acts that were disagreeable to the old king. Through
deceitful servitors he caused the commands of his uncle to be disobeyed.
Recollecting the evil counsels of the old king and some acts of his,
Bhima, one day, in the midst of his friends, slapped his armpits, in the
hearing of Dhritarashtra and of Gandhari. The wrathful Vrikodara,
recollecting his foes Duryodhana and Karna and Dussasana, gave way to a
transport of passion, and said these harsh words: 'The sons of the blind
king, capable of fighting with diverse kinds of weapons, have all been
despatched by me to the other world with these arms of mine that resemble
a pair of iron clubs. Verily, these are those two arms of mine, looking
like maces of iron, and invincible by foes, coming within whose clasp the
sons of Dhritarashtra have all met with destruction. These are those two
well-developed and round arms of mine, resembling a pair of elephantine
trunks. Coming within their clasp, the foolish sons of Dhritarashtra have
all met with destruction. Smeared with sandal-paste and deserving of that
adornment are those two arms of mine by which Duryodhana has been
despatched to the other world along with all his sons and kinsmen.'
Hearing these and many other words, O king, of Vrikodara, that were
veritable darts, king Dhritarashtra gave way to cheerlessness and sorrow.
Queen Gandhari, however, who was conversant with every duty and possessed
of great intelligence, and who knew what Time brings on its course,
regarded them as untrue. After five and ten years had passed away, O
monarch, king Dhritarashtra afflicted (constantly) by the wordy darts of
Bhima, became penetrated with despair and grief. King Yudhishthira the
son of Kunti, however, knew it not; nor Arjuna of white steeds, nor
Kunti; nor Draupadi possessed of great fame; nor the twin sons of Madri,
conversant with every duty and who were always engaged in acting after
the wishes of Dhritarashtra. Employed in doing the behests of the king,
the twins never said anything that was disagreeable to the old king. Then
Dhritarashtra one day honoured his friends by his confidence. Addressing
'them with tearful eyes, He said these words.'

"Dhritarashtra said, 'How the destruction of the Kurus has happened is
well known to you. All that was brought about by my fault though the
Kauravas approved of all my counsels. Fool that I was, I installed the
wicked minded Duryodhana, that enhancer of the terrors of kinsmen, to
rule over the Kurus. Vasudeva had said unto me, 'Let this sinful wretch
of wicked understanding be killed along with all his friends and
counsellors.' I did not listen to those words of grave import. All
wisemen gave me the same beneficial advice. Vidura, and Bhishma, and
Drona, and Kripa, said the same thing. The holy and high-souled Vyasa
repeatedly said the same, as also Sanjaya and Gandhari. Overwhelmed,
however, by filial affection, I could not follow that advice. Bitter
repentance is now my lot for my neglect. I also repent for not having
bestowed that blazing prosperity, derived from sires and grand sires, on
the high-souled Pandavas possessed of every accomplishment. The eldest
brother of Gada foresaw the destruction of all the kings; Janarddana,
however, regarded that destruction as highly beneficial.[2] So many
Anikas of troops, belonging tome, have been destroyed. Alas, my heart is
pierced with thousands of darts in consequence of all these results. Of
wicked understanding as I am, now after the lapse of five and ten years,
I am seeking to expiate my sins. Now at the fourth division of the day or
sometimes at the eighth division, with the regularity of a vow, I eat a
little food for simply conquering my thirst. Gandhari knows this. All my
attendants are under the impression that I eat as usual. Through fear of
Yudhishthira alone I concealed my acts, for if the eldest son of Pandu
came to know of my vow, he would feel great pain. Clad in deer-skin, I
lie down on the Earth, spreading a small quantity of Kusa grass, and pass
the time in silent recitations. Gandhari of great fame passes her time in
the observance of similar vows. Even thus do we both behave, we that have
lost a century of gong none of whom even retreated from battle. I do not,
however, grieve for those children of mine. They have all died in the
observance of Kshatriya duties.' Having said these words, the old king
then addressed Yudhishthira in particular and said, 'Blessed be thou, O
son of the princess of Yadu's race. Listen now to what I say. Cherished
by thee, O son, I have lived these years very happily. I have (with thy
help) made large gifts and performed Sraddhas repeatedly.[3] I have, O
son, to the best of my power, achieved merit largely. This Gandhari,
though destitute of sons, has lived with great fortitude, looking all the
while at me. They whom inflicted great wrongs on Draupadi and robbed thee
of thy affluence,--those cruel wights--have all left the world, slain in
battle agreeably to the practice of their order.

I have nothing to do for them, O delighter of the Kurus. Stain with their
faces towards battle, they have attained to those regions which are for
wielders of weapons.[4] I should now accomplish what is beneficial and
meritorious for me as also for Gandhari. It behoveth thee, O great king,
to grant me permission. Thou art the foremost of all righteous persons.
Thou art always devoted to righteousness. The king is the preceptor of
all creatures. It is for this that I say so. With thy permission, O hero,
I shall retire into the woods, clad in rags and barks. O king, alone with
this Gandhari, I shall live in the woods, always blessing thee. It is
meet, O son, for the members of our race, to make over sovereignty, when
old age comes, to children and lead the forest mode of life. Subsisting
there on air alone, or abstaining from all food, I shall, with this wife
of mine, O hero, practise severe austerities. Thou shalt be a sharer of
these penances, O son, for thou art the king. Kings are sharers of both
auspicious and inauspicious acts done in their kingdom.'[5]

"Yudhishthira said, 'When thou, O king, art thus subject to grief,
sovereignty does not please me at all. Fie on me that am of wicked
understanding, devoted to the pleasures of rule, and utterly heedless of
my true concerns. Alas, I, with all my brothers, was ignorant of thyself
having so long been afflicted with grief, emaciated with fasts,
abstaining from food, and lying on the bare ground. Alas, foolish that I
am, I have been deceived by thee that hast deep intelligence, inasmuch
as, having inspired me with confidence at first thou hast latterly
undergone such grief. What need have I of kingdom or of articles of
enjoyment, what need of sacrifices or of happiness, when thou, O king,
hast undergone go much affliction? I regard my kingdom as a disease, and
myself also as afflicted. Plunged though I am in sorrow, what, however,
is the use of these words that I am addressing thee? Thou art our father,
thou art our mother; thou art our foremost of superiors. Deprived of thy
presence, how shall we live? O best of king, let Yuyutsu, the son of thy
loins, be made king, or, indeed, anybody else whom thou mayst wish. I
shall go into the woods. Do thou rule the kingdom. It behoveth thee not
to burn me that am already burned by infamy. I am not the king. Thou art
the king. I am dependent on thy will. How can I dare grant permission to
thee that art my preceptor? O sinless one, I harbour no resentment in my
heart on account of the wrongs done to us by Suyodhana. It was ordained
that it should be so. Both ourselves and others were stupefied (by fate).
We are thy children as Duryodhana and others were. My conviction is that
Gandhari is as much my mother as Kunti. If thou, O king of kings, goest
to the woods leaving me, I shall the, follow thee. I swear by my soul.
This Earth, with her belt of seas, go full of wealth, will not be a
source of joy to me when I am deprived of thy presence. All this belongs
to thee. I gratify thee, bending my head. We are all dependent on thee, O
king of kings. Let the fever of thy heart be dispelled. I think, O lord
of Earth, that all this that has come upon thee is due to destiny. By
good luck, I had thought, that waiting upon thee and executing thy
commands obediently, I would rescue thee from the fever of thy heart.'

"Dhritarashtra said, 'O delighter of the Kurus, my mind is fixed, O son,
on penances. O puissant one, it is meet for our race that I should retire
into the woods. I have lived long under thy protection, O son, I have for
many years been served by thee with reverence. I am now old. It behoveth
thee, O king, to grant me permission (to take up my abode in the woods).'

"Vaisampayana continued, 'Having said these words unto king Yudhishthira,
the just, king Dhritarashtra, the son of Amvika, trembling the while and
with hands joined together, further said unto the high-souled Sanjaya and
the great car-warrior Kripa, these words, 'I wish to solicit the king
through you. My mind has become cheerless, my mouth has become dry,
through the weakness of age and the exertion of speaking.' Having said
so, that perpetuator of Kuru's race, viz., the, righteous-souled old
king, blessed with prosperity, leaned on Gandhari and suddenly looked
like one deprived of life. Beholding him thus seated like one deprived of
consciousness, that slayer of hostile heroes, viz., the royal son of
Kunti, became penetrated by a poignant grief.

"Yudhishthira said, 'Alas, he whose strength was equal to that of a
hundred thousand elephants, alas, that king sitteth today, leaning on a
woman. Alas! he by whom the iron image of Bhima on a former occasion wag
reduced to fragments, leaneth today on a weak woman. Fie on me that am
exceedingly unrighteous! Fie on my understanding! Fie on my knowledge of
the scripture! Fie on me for whom this lord of Earth lieth today in a
manner that is not becoming of him! I also shall fast even as my
preceptor. Verily, I shall fast if this king and Gandhari of great fame
abstain from food.'

"Vaisampayana continued, 'The Pandava king, conversant with every duty,
using his own hand, then softly rubbed with cold water the breast and the
face of the old monarch. At the touch of the king's hand which was
auspicious and fragrant, and on which were jewels and medicinal herbs,
Dhritarashtra regained his senses.[6]

"Dhritarashtra said, 'Do thou again touch me, O son of Pandu, with thy
hand, and do thou embrace me. O thou of eyes like lotus petals, I am
restored to my senses through the auspicious touch of thy hand. O ruler
of men, I desire to smell thy head. The clasp of thy arms is highly
gratifying to me. This is the eighth division of the day and, therefore,
the hour of taking my food. For not having taken my food, O child of
Kuru's race, I am so weak as to be unable to move. In addressing my
solicitations to thee, great hag been my exertion. Rendered cheerless by
it, O son, I had fainted. O perpetuator of Kuru's race, I think that
receiving the touch of thy hand, which resembles nectar in its vivifying
effects I have been restored to my senses.'

"Vaisampayana said, 'Thus addressed, O Bharata, by the eldest brother of
his father, the son of Kunti, from affection, gently touched every part
of his body. Regaining his life-breaths, king Dhritarashtra embraced the
son of Pandu with his arms and smelled his head. Vidura and others wept
aloud in great grief. In consequence, however, of the poignancy of their
sorrow, they said nothing to either the old king or the son of Pandu.
Gandhari, conversant with every duty, bore her sorrow with fortitude, and
loaded as her heart was, O king, said nothing. The other ladies, Kunti
among them, became greatly afflicted. They wept, shedding copious tears,
and sat surrounding the old king. Then 'Dhritarashtra, once more
addressing Yudhishthira, said these words, Do thou, O king, grant me
permission to practise penances. By speaking repeatedly, O son, my mind
becomes weakened. It behoveth thee not, O son, to afflict me after this.'
When that foremost one of Kuru's race was saying go unto Yudhishthira, a
loud sound of wailing arose from all the warriors there present.
Beholding his royal father of great splendour, emaciated and pale,
reduced to a state unbecoming of him, worn out with fasts, and looking
like a skeleton covered with skin, Dharma's son Yudhishthira shed tears
of grief and once more said these words. 'O foremost of men, I do not
desire life and the Earth. O scorcher of foes, I shall employ myself in
doing what is agreeable to thee. If I deserve thy favour, if I am dear to
thee, do thou eat something. I shall then know what to do.' Endued with
great energy, Dhritarashtra then said to Yudhishthira,--'I wish, O son,
to take some food, with thy permission.' When Dhritarashtra said these
words to Yudhishthira, Satyavati's son Vyasa came there and said as
follows.`



SECTION IV

"Vyasa said, 'O mighty-armed Yudhishthira, do without any scruple what
Dhritarashtra of Kuru's race hag said. This king is old. He has, again,
been made sonless. I think he will not be able to bear his grief long.
The highly blessed Gandhari, possessed of great wisdom and endued with
kindly speech, bears with fortitude her excessive grief owing to the logs
of her song. I also tell thee (what the old king says). Do thou obey my
words. Let the old king have thy permission. Let him not die an
inglorious death at home. Let this king follow the path of all royal
sages of old. Verily, for all royal sages, retirement into the woods
comes at last.'"

"Vaisampayana said, 'Thus addressed at that time by Vyasa of wonderful
deeds, king Yudhishthira the just, possessed of mighty energy, said unto
the great ascetic these words, 'Thy holy self is held by us in great
reverence. Thou alone art our preceptor. Thou alone art the refuge of
this our kingdom as also of our race. I am thy son. Thou, O holy one, art
my father. Thou art our king, and thou art our preceptor. The son should,
agreeably to every duty, be obedient to the commands of his sire.'

"Vaisampayana continued, 'Thus addressed by the king. Vyasa, that
foremost of poets, foremost of all persons conversant with the Vedas,
endued with great energy once more said unto Yudhishthira these words,
'It is even so, O mighty-armed one. It is even as thou sayest, O Bharata.
This king has reached old age. He is now in the last stage of life.
Permitted both by me and thee, let this lord of Earth do what he
proposes. Do not stand as an impediment in his way. Even this is the
highest duty, O Yudhishthira, of royal sages. They should die either in
battle or in the woods agreeably to the scriptures. Thy royal sire,
Pandu, O king of kings, reverenced this old king as a disciple reverences
his preceptor. (At that time) he adored the gods in many great sacrifices
with profuse gifts consisting of hills of wealth and jewels, and ruled
the Earth and protected his subjects wisely and well. Having obtained a
large progeny and a swelling kingdom, he enjoyed great influence for
thirteen years while you were in exile, and gave away much wealth.
Thyself also, O chief of men, with thy servants, O sinless one, hast
adored this king and the famous Gandhari with that ready obedience which.
a disciple pays to his preceptor. Do thou grant permission to thy father.
The time has come for him to attend to the practice of penances. He does
not harbour, O Yudhishthira, even the slightest anger against any of you.'

"Vaisampayana continued, 'Having said these words, Vyasa soothed the old
king. Yudhishthira then answered him, saying, 'So be it.' The great
ascetic then left the palace for proceeding to the woods. After the holy
Vyasa had gone away, the royal son of Pandu softly said these words unto
his old father, bending himself in humility,--What the holy Vyasa has
said, what is thy own purpose, what the great bowman Kripa has said, what
Vidura has expressed, and what has been asked for by Yuyutsu and Sanjaya,
I shall accomplish with speed. All these are worthy of my respect, for
all of them are well-wishers of our race. This, however, O king, I beg of
thee by bending my head. Do thou first eat and afterwards go to thy
forest retreat.'"



SECTION V

"Vaisampayana said, 'Having received the king's permission, king
Dhritarashtra of great energy then proceeded to his own palace, followed
by Gandhari. With weakened strength and slow motion, that king of great
intelligence walked with difficulty, like the leader, worn out with age,
of an elephantine herd. He was followed by Vidura of great learning, and
his charioteer Sanjaya, as also that mighty bowman Kripa, the son of
Saradwata. Entering his mansion, O king, he went through the morning
rites and after gratifying many foremost of Brahmanas he took some food.
Gandhari conversant with every duty, as also Kunti of great intelligence,
worshipped with offers of various articles by their daughters-in-law,
then took some food, O Bharata. After Dhritarashtra had eaten, and Vidura
also and others had done the same, the Pandavas, having finished their
meals, approached and sat around the old king. Then the son of Amvika, O
monarch, addressing Kunti's son who was seated near him and touching his
back with his hand, said, 'Thou shouldst always, O delighter of the
Kurus, act without heedlessness as regards everything connected with thy
kingdom consisting of eight limbs, O foremost of rulers, and in which the
claims of righteousness should ever be kept foremost.[7] Thou art
possessed, O son of Kunti, of intelligence and learning. Listen to me, O
king, as I tell thee what the means are by which, O son of Pandu, the
kingdom is capable of being righteously protected. Thou shouldst always,
O Yudhishthira, honour those persons that are old in learning. Thou
shouldst listen to what they would say, and act accordingly without any
scruple. Rising at dawn, O king, worship them with due rites, and when
the time comes for action, thou shouldst consult them about thy
(intended) acts. When, led by the desire of knowing what would be
beneficial to thee in respect of thy measures, thou honourest them; they
will, O son, always declare what is for thy good, O Bharata. Thou
shouldst always keep thy senses, as thou keepest thy horses. They will
then prove beneficial to thee, like wealth that is not wasted. Thou
shouldst employ only such ministers as have passed the tests of honesty,
(i.e., as are possessed of loyalty, disinterestedness, continence, and
courage), as are hereditary officers of state, possessed of pure conduct,
self-restrained, clever in the discharge of business, and endued with
righteous conduct. Thou shouldst always collect information through spies
in diverse disguises, whose faithfulness have been tasted, who are
natives of thy kingdom, and who should not be known to thy foes. Thy
citadel should be properly protected with strong walls and arched gates.
On every side the walls, with watch-towers on them standing close to one
another, should be such as to admit of six persons walking side by side
on their top.[8] The gates should all be large and sufficiently strong.
Kept in proper places those gates should be carefully guarded. Let thy
purposes be accomplished through men whose families and conduct are well
known. Thou shouldst always protect thy person also with care, in matters
connected with thy food, O Bharata, as also in the hours of sport and
eating and in matters connected with the garlands thou wearest and the
beds thou liest upon. The ladies of thy household should be properly
protected, looked over by aged and trusted servitors, of good behaviour,
well-born, and possessed of learning, O Yudhishthira. Thou shouldst make
ministers of Brahmanas possessed of learning, endued with humility,
well-born, conversant with religion and wealth, and adorned with
simplicity of behaviour. Thou shouldst hold consultations with them. Thou
shouldst not, however, admit many persons into thy consultations. On
particular occasions thou mayst consult with the whole of thy council or
with a portion of it. Entering a chamber or spot that is well protected
(from intruders) thou shouldst hold thy consultation. Thou mayst hold thy
consultation in a forest that is divested of grass. Thou shouldst never
consult at night time.[9] Apes and birds and other animals that can
imitate human beings should all be excluded from the council chamber, as
also idiots and lame and palsied individuals. I think that the evils that
flow from the divulgence of the counsels of kings are such that they
cannot be remedied. Thou shouldst repeatedly refer, in the midst of thy
counsellors, to the evils that arise from the divulgence of counsels, O
chastiser of foes, and to the merits that flow from counsels properly
kept. Thou shouldst, O Yudhishthira, act in such a manner as to ascertain
the merits and faults of the inhabitants of thy city and the provinces.
Let thy laws, O king, be always administered by trusted judges placed in
charge thereof, who should also be contented and of good behaviour. Their
acts should also be ascertained by thee through spies. Let thy judicial
officers, O Yudhishthira, inflict punishments, according to the law, on
offenders after careful ascertainment of the gravity of the offences.
They that are disposed to take bribes, they that are the violators of the
chastity of other people's wives, they that inflict heavy punishments,
they that are utterers of false speeches, they that are revilers, they
that are stained by cupidity, they that are murderers, they that are
doers of rash deeds, they that are disturbers of assemblies and the
sports of others, and they that bring about a confusion of castes,
should, agreeably to considerations of time and place, be punished with
either fines or death.[10] In the morning thou shouldst see those that
are employed in making thy disbursements. After that thou shouldst look
to thy toilet and then to thy food. Thou shouldst next supervise thy
forces, gladdening them on every occasion. Thy evenings should be set
apart for envoys and spies. The latter end of the night should be devoted
by thee to settle what acts should be done by thee in the day. Mid-nights
and mid-days should be devoted to thy amusements and sports. At all
times, however thou shouldst think of the means for accomplishing thy
purposes. At the proper time, adorning thy person, thou shouldst sit
prepared to make gifts in profusion. The turns for different acts, O son,
ceaselessly revolve like wheels. Thou shouldst always exert thyself to
fill thy treasuries of various kinds by lawful means. Thou shouldst avoid
all unlawful means towards that end. Ascertaining through thy spies who
thy foes are that are bent on finding out thy laches, thou shouldst,
through trusted agents, cause them to be destroyed from a distance.
Examining their conduct, thou shouldst O perpetuator of Kuru's race,
appoint thy servants. Thou shouldst cause all thy acts to be accomplished
through thy servitors: whether they are appointed for those acts or not.
The commandant of thy forces should be of firm conduct, courageous,
capable of bearing hardships, loyal, and devoted to thy good. Artisans
and mechanics, O son of Pandu, dwelling in thy provinces, should always
do thy acts like kine and asses.[11] Thou shouldst always, O
Yudhishthira, be careful to ascertain thy own laches as also those of thy
foes. The laches also of thy own men as also of the men of thy foes
should equally be ascertained. Those men of thy kingdom, that are well
skilled in their respective vocations, and are devoted to thy good,
should be favoured by thee with adequate means of support. A wise king, O
ruler of men, should always see that the accomplishments of his
accomplished subjects might be kept up. They would then be firmly devoted
to thee, seeing that they did not fall away from their skill.'"



SECTION VI

"Dhritarashtra said, Thou shouldst always ascertain the Mandalas that
belong to thee, to thy foes, to neutrals, and to those that are disposed
equally towards thee and thy foes, O Bharata.[12] The Mandalas also of
the four kinds of foes, of these called Atatayins, and of allies, and the
allies of foes, should be distinguished by thee, O crusher of foes.[13]
The ministers of state, the people of the provinces, the garrisons of
forts, and the forces, O foremost one of Kuru's race, may or may not be
tampered with. (Thou shouldst, therefore, behave in such a manner that
these may not be tampered with by thy foes). The twelve (enumerated
above), O son of Kunti, constitute the principal concerns of kings. These
twelve, as also sixty, having Ministers for their foremost, should be
looked after by the king.[14] Professors conversant with the science of
politics call these by the name of Mandala. Understand, O Yudhishthira,
that the six incidents (of peace, war, march, halt, sowing dissensions,
and conciliation) depend upon these. Growth and diminution should also be
understood, as also the condition of being stationary. The attributes of
the sixfold incidents, O thou of mighty arms, as resting on the two and
seventy (already enumerated), should also be carefully understood. When
one's own side has become strong and the side of the foe his become weak,
it is then, O son of Kunti, that the king should war against the foe and
strive to will victory. When the enemy is strong and one's own side is
weak, then the weak king, if possessed of intelligence, should seek to
make peace with the enemy. The king should collect a large store of
articles (for his commissariat). When able to march out, he should on no
account make a delay, O Bharata. Besides, he should on that occasion set
his men to offices for which they are fit, without being moved by any
other consideration. (When obliged to yield a portion of his territories)
he should give his foe only such land as does not produce crops in
abundance. (When obliged to give wealth), he should give gold containing
much base metal. (When obliged to give a portion of his forces), he
should give such men as are not noted for strength. One that is skilled
in treaties should, when taking land or gold or men from the foe, take
what is possessed of attributes the reverse of this.[15] In making
treaties of peace, the son of the (defeated) king, should be demanded as
a hostage, O chief of the Bharatas. A contrary course of conduct would
not be beneficial, O son. If a calamity comes over the king, he should,
with knowledge of means-and counsels, strive to emancipate himself from
it.[16] The king, O foremost of monarchs, should maintain the cheerless
and the destitute (such as the blind, the deaf and dumb, and the
diseased) among his people. Himself protecting his own kingdom, the king,
possessed of great might, should direct all his efforts, either one after
another or simultaneously, against his foes. He should afflict and
obstruct them and seek to drain their treasury. The king that desires his
own growth should never injure the subordinate chieftains that are under
his sway. O son of Kunti, thou shouldst never seek to war with that king
who desires to conquer the whole Earth. Thou shouldst seek to gain
advantages by producing, with the aid of thy ministers, dissensions among
his aristocracy and subordinate chieftains. A powerful king should never
seek to exterminate weak kings, for these do good to the world by
cherishing the good and punishing the wicked. O foremost of kings, thou
shouldst live, adopting the behaviour of the cane.[17] If a strong king
advances against a weak one, the latter should make him desist, by
adopting conciliation and other modes. If unable to stop the invader in
this way, then he, as also those that are disposed to do him good, should
fall upon the foe for battling with him. Indeed, with his ministers and
treasury and citizens, he should thus adopt force against the invader. If
battling with the foe becomes hopeless, then he should fall, sacrificing
his resources one after another. Casting off his life in this way, he
will attain to liberation from all sorrow.'"



SECTION VII

"Dhritarashtra said, 'O best of kings, thou shouldst also reflect
properly on war and peace. Each is of two kinds. The means are various,
and the circumstances also, under which war or peace may be made, are
various, O Yudhishthira.[18] O thou of Kuru's race, thou shouldst, with
coolness, reflect on the two (viz., thy strength and weakness) with
regard to thyself. Thou shouldst not suddenly march against a foe that is
possessed of contented and healthy soldiers, and that is endued with
intelligence. On the other hand, thou shouldst think carefully of the
means of vanquishing him.[19] Thou shouldst march against a foe that is
not provided with contented and healthy combatants. When everything is
favourable, the foe may be beaten. After that, however, the victor should
retire (and stay in a strong position). He should next cause the foe to
be plunged into various calamities, and sow dissensions among his allies.
He should afflict the foe and inspire terror in his heart, and attacking
him weaken his forces. The king, conversant with the scriptures that
marches against a foe, should think of the three kinds of strength, and,
indeed, reflect on his own strength and of his foe.[20] Only that king, O
Bharata, who is endued with alacrity, discipline, and strength of
counsels, should march against a foe. When his position is otherwise, he
should avoid defensive operations.[21] The king should provide himself
with power of wealth, power of allies, power of foresters, power of paid
soldiery, and power of the mechanical and trading classes, O puissant
one.[22] Among all these, power of allies and power of wealth are
superior to the rest. The power of classes and that of the standing army
are equal. The power of spies is regarded by the king as equal in
efficacy to either of the above, on many occasions, when the time comes
for applying each. Calamity, O king, as it overtakes rulers should be
regarded as of many forms. Listen, O thou of Kuru's race, as to what
those diverge forms are. Verily of various kinds are calamities, O son of
Pandu. Thou shouldst always count them, distinguishing their forms, O
king, and strive to meet them by applying the well-known ways of
conciliation and the rest (without concealing them through idleness). The
king should, when equipt with a good force, march (out against a foe), O
scorcher of enemies. He should attend also to the considerations of time
and place, while preparing to march, as also to the forces he has
collected and his own merits (in other respects). That king who is
attentive to his own growth and advancement should not march unless
equipt with cheerful and healthy warriors. When strong, O son of Pandu,
he may march in even an unfavourable season. The king should make a river
having quivers for its stones, steeds and cars for its current, and
standards for the trees that cover its banks, and which is miry with
foot-soldiers and elephants. Even such a river should the king apply for
the destruction of his foe. Agreeably to the science known to Usanas,
arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for
fighting the enemy.[23] Knowing everything about the enemy's strength
through spies, and examining his own strength himself the king should
commence war either within his own territories or within those of his
foe.[24] The king should always gratify his army, and hurl all his
strongest warriors (against the enemy). First ascertaining the state of
his kingdom, he should apply conciliation or the other well-known means.
By all means, O king, should the body be protected. One should do that
which is highly beneficial for one both here and hereafter. The king, O
monarch, by behaving duly according to these ways, attains to Heaven
hereafter, after ruling his subjects righteously in this world. O
foremost one of Kuru's race, it is even thus that thou shouldst always
seek the good of thy subjects for attaining to both the worlds.[25] Thou
hast been instructed in all duties by Bhishma, by Krishna, and by Vidura,
I should also, O best of kings, from the affection I bear thee, give thee
these instructions. O giver of profuse presents in sacrifices, thou
shouldst do all this duly. Thou shalt, by conducting thyself in this way,
become dear to thy subjects and attain to felicity in Heaven. That king
who adores the deities in a hundred horse-sacrifices, and he who rules
his subjects righteously, acquire merit that is equal.'"



SECTION VIII

"Yudhishthira said, 'O lord of Earth, I shall do as thou biddest me. O
foremost of kings, I should be further instructed by thee. Bhishma has
ascended to Heaven. The slayer of Madhu has departed (for Dwaraka).
Vidura and Sanjaya also will accompany thee to the forest. Who else,
therefore, than thee will teach me? Those instructions which thou
imparted today, desirous of doing good to me, I shall certainly follow, O
lord of Earth. Be thou assured of this, O king.'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just,
of great intelligence, the royal sage, Dhritarashtra, O chief of the
Bharatas, wished to obtain the king's permission (about his retirement to
the forest). And he said, 'Cease, O son, great has been my toil.' Having
said these words, the old king entered the apartments of Gandhari. Unto
that husband of hers who resembled a second Lord of all creatures, while
resting on a seat, Gandhari of righteous conduct, conversant with the
opportuneness of everything, said these words, the hour being suited to
them,--'Thou hast obtained the permission of that great Rishi, viz.,
Vyasa himself. When, however, wilt thou go to the forest, with the
permission of Yudhishthira?'

"Dhritarashtra said, 'O Gandhari, I have received the permission of my
high-souled sire. With the permission of Yudhishthira (next obtained), I
shall soon retire into the woods. I desire, however, to give away some
wealth capable of following the status of Preta, in respect of all those
sons of mine who were addicted to calamitous dice. Verily, I desire to
make those gifts, inviting all the people to my mansion.'[26]

"Vaisampayana continued, 'Having said so (to Gandhari), Dhritarashtra
sent for Yudhishthira. The latter, at his uncle's command, brought all
the articles necessary. Many Brahmanas residing in Kuru-jangala, and many
Kshatriyas, many Vaisyas, and many Sudras also, came to Dhritarashtra's
mansion, with gratified hearts. The old king, coming out of the inner
apartments, beheld them all, as also his subjects assembled together.
Beholding all those assembled citizens and inhabitants of the provinces,
and his well-wishers also thus gathered together, and the large number of
Brahmanas arrived from diverge realms, king Dhritarashtra of great
intelligence, O monarch, said these words,--'Ye all and the Kurus have
lived together for many long years, well-wishers of each other, and each
employed in doing good to the other. What I shall now say in view of the
opportunity that has come, should be accomplished by you all even as
disciples accomplish the biddings of their preceptors. I have set my
heart upon retiring into the woods, along with Gandhari as my companion.
Vyasa has approved of this, as also the son of Kunti. Let me have your
permission too. Do not hesitate in this. That goodwill, which has always
existed between you and us, is not to be seen, I believe, in other realms
between the rulers and the ruled. I am worn out with this load of years
on my head. I am destitute of children. Ye sinless ones, I am emaciated
with fasts, along with Gandhari. The kingdom having passed to
Yudhishthira, I have enjoyed great happiness. Ye foremost of men, I think
that happiness has been greater than what I could expect from
Duryodhana's sovereignty. What other refuge can I have, old as I am and
destitute of children, save the woods? Ye highly blessed ones, it behoves
you to grant me the permission I seek. Hearing these words of his, all
these residents of Kurujangala, uttered loud lamentations, O best of the
Bharatas, with voices choked with tears. Desirous of telling those
grief-stricken people something more, Dhritarashtra of great energy, once
more addressed them and said as follows.'"



SECTION IX

"Dhritarashtra said, 'Santanu duly ruled this Earth. Similarly,
Vichitraviryya also, protected by Bhishma, ruled you. Without doubt, all
this is known to you. It is also known to you how Pandu, my brother, was
dear to me as also to you. He also ruled you duly. Ye sinless ones, I
have also served you. Whether those services have come up to the mark or
fallen short of it, it behoveth you to forgive me, for I have attended to
my duties without heedlessness. Duryodhana also enjoyed this kingdom
without a thorn in his side. Foolish as he was and endued with wicked
understanding, he did not, however, do any wrong to you. Through the
fault, however, of that prince of wicked understanding, and through his
pride, as also through my own impolicy, a great carnage has taken place
of persons of the royal order. Whether I have, in that matter, acted
rightly or wrongly, I pray you with joined hands to dispel all
remembrance of it from your hearts.--This one is old; this one has lost
all his children; this one is afflicted with grief; this one was our
king;--this one is a descendant of former kings;--considerations like
these should induce you to forgive me. This Gandhari also is cheerless
and old. She too has lost her children and is helpless. Afflicted with
grief for the loss of her sops, she solicits you with me. Knowing that
both of us are old and afflicted and destitute of children, grant us the
permission we seek. Blessed be you, we seek your protection. This Kuru
king, Yudhishthira, the son of Kunti, should be looked after by you all,
in prosperity as well as in adversity. He will never fall into distress,
he that has for his counsellors four such brothers of abundant prowess.
All of them are conversant with both righteousness and wealth, and
resemble the very guardians of the world. Like the illustrious Brahman
himself, the Lord of the universe of creatures, this Yudhishthira of
mighty energy will rule you. That which should certainly be said is now
said by me. I make over to you it this Yudhishthira here as a deposit. I
make you also a deposit in the hands of this hero. It behoves you all to
forget and forgive whatever injury has been done to you by those sons of
mine that are no longer alive, or, indeed, by any one else belonging to
me. Ye never harboured any wrath against me on any previous occasion. I
join my hands before you who are distinguished for loyalty. Here, I bow
to you all. Ye sinless one, I, with Gandhari by my side, solicit your
pardon now for anything done to you by those sons of mine, of restless
understandings, stained by cupidity, and ever acting as their desires
prompted.' Thus addressed by the old monarch, all those citizens and
inhabitants of the provinces, filled with tears, said nothing but only
looked at one another."'



SECTION X

"Vaisampayana said, 'Thus addressed, O thou of Kuru's race, by the old
king, the citizens and the inhabitants of the provinces stood sometime
like men deprived of consciousness. King Dhritarashtra, finding them
silent, with their throats choked by grief, once more addressed them,
saying, 'Ye best of men, old as I am, sonless, and indulging, through
cheerlessness of heart, in diverse lamentations along with this my wedded
wife, I have obtained the permission, in the matter of my retirement into
the forest, of my sire, the Island-born Krishna himself, as also of king
Yudhishthira, who is conversant with every duty, ye righteous denizens of
this kingdom. Ye sinless ones, I, with Gandhari, repeatedly solicit you
with bent heads. It behoves you all to grant us permission.'

"Vaisampayana continued, 'Hearing these pitiable words of the Kuru king,
O monarch, the assembled denizens of Kurujangala all began to weep.
Covering their faces with their hands and upper garments, all those men
burning with grief, wept for a while as fathers and mothers would weep
(at the prospect of a dear son about to leave them for ever). Bearing in
their hearts, from which every other thought had been dispelled, the
sorrow born of Dhritarashtra's desire to leave the world, they looked
like men deprived of all consciousness. Checking that agitation of heart
due to the announcement of Dhritarashtra's desire of going to the forest,
they gradually were able to address one another, expressing their wishes.
Settling their words in brief, O king, they charged a certain Brahmana
with the task of replying unto the old monarch. That learned Brahmana, of
good behaviour, chosen by unanimous consent, conversant with all topics,
master of all the Richs, and named Samba, endeavoured to speak. Taking
the permission of the whole assembly and with its full approbation, that
learned Brahmana of great intelligence, conscious of his own abilities,
said these words unto the king,--'O monarch, the answer of this assembly
has been committed to my care. I shall voice it, O hero. Do thou receive
it, O king. What thou gayest, O king of kings, is all true, O puissant
one. There is nothing in it that is even slightly untrue. Thou art our
well-wisher, as, indeed, we are thine. Verily, in this race of kings,
there never wag a king who coming to rule his subjects became unpopular
with them. Ye have ruled us like fathers or brothers. King Duryodhana
never did us any wrong. Do that, O king, which that righteous-souled
ascetic, the son of Satyavati, has said. He is, verily, our foremost of
instructors. Left by thee, O monarch, we shall have to pass our days in
grief and sorrow, filled with remembrance of thy hundreds of virtues. We
were well protected and ruled by king Duryodhana even as we had been
ruled by king Santanu, or by Chitrangada, or by thy father, O monarch,
who was protected by the prowess of Bhishma, or by Pandu, that ruler of
Earth, who was overlooked by thee in all his acts. Thy son, O monarch,
never did us the slightest wrong. We lived, relying on that king as
trustfully as on our own father. It is known to thee how we lived (under
that ruler). After the same manner, we have enjoyed great happiness, O
monarch, for thousands of years, under the rule of Kunti's son of great
intelligence and wisdom[27]. This righteous-souled king who performs
sacrifices with gifts in profusion, follows the conduct of the royal
sages of old, belonging to thy race, of meritorious deeds, having Kuru
and Samvara and others and Bharata of great intelligence among them.
There is nothing, O monarch, that is even slightly censurable in the
matter of this Yudhishthira's rule. Protected and ruled by thee, we have
all lived in great happiness. The slightest demerit is incapable of being
alleged against thee and thy son. Regarding what thou hast said about
Duryodhana in the matter of this carnage of kinsmen, I beg thee, O
delighter of the Kurus (to listen to me).'

"The Brahmana continued, 'The destruction that has overtaken the Kurus
was not brought about by Duryodhana. It was not brought about by thee.
Nor was it brought about by Karna and Suvala's son. We know that it was
brought about by destiny, and that it was incapable of being
counteracted. Verily, destiny is not capable of being resisted by human
exertion. Eight and ten Akshauhinis of troops, O monarch, were brought
together. In eight and ten days that host was destroyed by the foremost
of Kuru warriors, viz., Bhishma and Drona and Kripa and others, and the
high-souled Karna, and the heroic Yuyudhana, and Dhrishtadyumna, and by
the four sons of Pandu, that is, Bhima and Arjuna and twins. This
(tremendous) carnage, O king, could not happen without the influence of
destiny. Without doubt, by Kshatriyas in particular, should foes be slain
and death encountered in battle. By those foremost of men, endued with
science and might of arms, the Earth has been exterminated with her
steeds and cars and elephants. Thy son was not the cause of that carnage
of high-souled kings. Thou wert not the cause, nor thy servants, nor
Karna, nor Suvala's son. The destruction of those foremost ones of Kuru's
race and of kings by thousands, know, was brought about by destiny. Who
can say anything else in this? Thou art regarded as the Guru and the
master of the whole world. We, therefore, in thy presence, absolve thy
righteous-souled son. Let that king, with all his associates, obtain the
regions reserved for heroes. Permitted by foremost of Brahmanas, let him
sport blissfully in heaven. Thou also shalt attain to great merit, and
unswerving steadiness in virtue. O thou of excellent vows, follow thou
fully the duties indicated in the Vedas. It is not necessary for either
thee or ourselves to look after the Pandavas. They are capable of ruling
the very Heavens, what need then be said of the Earth? O thou of great
intelligence, in prosperity as in adversity, the subjects of this
kingdom, O foremost one of Kuru's race, will be obedient to the Pandavas
who have conduct for their ornament. The son of Pandu makes those
valuable gifts which are always to be made to foremost of regenerate
persons in sacrifices and in obsequial rites, after the manner of all the
great kings of antiquity. The high-minded son of Kunti is mild, and
self-restrained, and is always disposed to spend as if he were a second
Vaisravana. He has great ministers that attend on him. He is
compassionate to even his foes. Indeed, that foremost one of Bharata's
race is of pure conduct. Endued with great intelligence, he is perfectly
straight-forward in his dealings and rules and protects us like a father
protecting his children. From association with him who is the son of
Dharma, O royal sage, Bhima and Arjuna and others will never do us the
least wrong. They are mild, O thou of Kuru's race, unto them that are
mild, and fierce like snakes of virulent poison unto them that are
fierce. Possessed of great energy, those high-souled ones are always
devoted to the good of the people. Neither Kunti, nor thy
(daughter-in-law) Panchali, nor Ulupi, nor the princess of the Sattwata
race, will do the least wrong to these people.[28] The affection which
thou hast shown towards us and which in Yudhishthira is seen to exist in
a still larger measure is incapable of being forgotten by the people of
the city and the provinces. Those mighty car-warriors, viz., the son of
Kunti, themselves devoted to the duties of the righteousness, will
protect and cherish the people even if these happen to be unrighteous. Do
thou, therefore, O king, dispelling all anxiety of heart on account of
Yudhishthira, set thyself to the accomplishment of all meritorious acts,
O foremost of men.'

"Vaisampayana continued, 'Hearing these words, fraught with righteousness
and merit, of that Brahmana and approving of them, every person in that
assembly said, 'Excellent, Excellent' and accepted them as his own.
Dhritarashtra also, repeatedly applauding those words, slowly dismissed
that assembly of his subjects. Thus honoured by them and looked upon with
auspicious glances, the old king, O chief of Bharata's race, joined his
hands and honoured them all in return. He then entered his own mansion
with Gandhari. Listen now to what he did after that night had passed
away."'



SECTION XI

"Vaisampayana said, 'After that night had passed away, Dhritarashtra, the
son of Amvika, despatched Vidura to Yudhishthira's mansion. Endued with
great energy and the foremost of all persons possessed of intelligence,
Vidura, having arrived at Yudhishthira's mansion, addressed that foremost
of men, that king of unfading glory, in these words, 'King Dhritarashtra
has undergone the preliminary rites for accomplishing his purpose of
retiring into the woods. He will set out for the woods, O king, on the
coming day of full moon of the month of Kartika. He now solicits from
thee, O foremost one of Kuru's race, some wealth. He wishes to perform
the Sraddha of the high-souled son of Ganga, as also of Drona and
Somadatta and Valhika of great intelligence, and of all his sons as also
of all well-wishers of his that have been slain, and, if thou permittest
it, of that wicked-souled wight, viz., the ruler of the Sindhus.'[29]
Hearing these words of Vidura, both Yudhishthira, and Pandit's son Arjuna
of curly hair, became very glad and applauded them highly. Bhima,
however, of great energy and unappeasable wrath, did not accept those
words of Vidura in good spirits, recollecting the acts of Duryodhana. The
diadem-decked Phalguna, understanding the thoughts of Bhimasena, slightly
bending his face downwards, addressed that foremost of men in these
words, 'O Bhima, our royal father who is advancing in years, has resolved
to retire into the woods. He wishes to make gifts for advancing the
happiness of his slain kinsmen and well-wishers now in the other world. O
thou of Kuru's race, he wishes to give away wealth that belongs to thee
by conquest. Indeed, O mighty-armed one, it is for Bhishma and others
that the old king is desirous of making those gifts. It behoves thee to
grant thy permission. By good luck it is, O thou of mighty arms that
Dhritarashtra today begs wealth of us, he who was formerly begged by us.
Behold the reverse brought about by Time. That king who was before the
lord and protector of the whole Earth, now desires to go into the woods,
his kinsmen and associates all slain by foes. O chief of men, let not thy
views deviate from granting the permission asked for. O mighty-armed one,
refusal, besides bringing infamy, will be productive d demerit. Do thou
learn your duty in this matter from the king, thy eldest brother, who is
lord of all. It becometh thee to give instead of refusing, O chief of
Bharata's race. Vibhatsu who was saying so wag applauded by king
Yudhishthira the just. Yielding to wrath, Bhimasena said these words, 'O
Phalguna, it is we that shall make gifts in the matter of Bhishma's
obsequies, as also of king Somadatta and of Bhurisravas, of the royal
sage Valhika, and of the high-souled Drona, and of all others. Our mother
Kunti shall make such obsequial offerings for Karna. O foremost of men,
let not Dhritarashtra perform those Sraddhas. Even this is what I think.
Let not our foes be gladdened. Let Duryodhana and others sink from a
miserable to a more miserable position. Alas, it was those wretches of
their race that caused the whole Earth to be exterminated. How hast thou
been able to forget that anxiety of twelve long years, and our residence
in deep incognito that was so painful to Draupadi? Where was
Dhritarashtra's affection for us then? Clad in a black deer-skin and
divested of all thy ornaments, with the princess of Panchala in thy
company, didst thou not follow this king? Where were Bhishma and Drona
then, and where was Somadatta? Thou hadst to live for thirteen years in
the woods, supporting thyself on the products of the wilderness. Thy
eldest father did not then look at thee with eyes of parental affection.
Hast thou forgotten, O Partha, that it was this wretch of our race, of
wicked understanding, that enquired of Vidura, when the match at dice was
going on,--'What has been won?' Hearing thus far, king Yudhishthira, the
son of Kunti, endued with great intelligence, rebuked him and told him to
be silent."'



SECTION XII

"Arjuna said, 'O Bhima, thou art my elder brother and, therefore, my
senior and preceptor. I dare not say anything more than what I have
already said. The royal sage Dhritarashtra deserves to be honoured by us
in every respect. They that are good, they that are distinguished above
the common level, they that break not the distinctions which characterise
the good, remember not the wrongs done to them but only the benefits they
have received.' Hearing these words of the high-souled Phalguna, the
righteous-souled Yudhishthira, the son of Kunti, addressed Vidura and
said these words, 'Instructed by me, O Kshattri, do thou say unto the
Kuru king that I shall give him as much wealth from my treasury as he
wishes to give away for the obsequies of his song, and of Bhishma and
others among his well-wishers and benefactors. Let not Bhima be cheerless
at this!'

"Vaisampayana continued, 'Having said these words, king Yudhishthira the
just, highly applauded Arjuna. Meanwhile Bhimasena began to cast angry
glances at Dhananjaya. Then Yudhishthira, endued with great intelligence,
once more addressed Vidura and said, 'It behoves not king Dhritarashtra
to be angry with Bhimasena. This Bhima of great intelligence was greatly
afflicted by cold and rain and heat and by a thousand other griefs while
residing in the woods. All this is not unknown to thee. Do thou, however,
instructed by me, say unto the king, O foremost one of Bharata's race,
that he may take from my house whatever articles he wishes and in
whatever measure also he likes. Thou shalt also tell the king that he
should not allow his heart to dwell on this exhibition of pride in which
Bhima, deeply afflicted, has indulged. Whatever wealth I have and
whatever Arjuna has in his house, the owner thereof is king
Dhritarashtra. Even this thou shouldst tell him. Let the king make gifts
unto the Brahmanas. Let him spend as largely as he likes. Let him free
himself from the debt he owes to his sons and well-wishers. Let him be
told besides,--O Monarch, this very body of mine is at thy disposal and
all the wealth I have. Know this, and let there be no doubt in this.



SECTION XIII

"Vaisampayana said, 'Thus addressed by king Yudhishthira, Vidura, that
foremost of all intelligent persons, returned to Dhritarashtra and said
unto him these words of grave import. 'I at first reported thy message to
king Yudhishthira. Reflecting on thy words, Yudhishthira of great
splendour applauded them highly. Vibhatsu also, of great energy, places
all his mansions, with all the wealth therein, as also his very
life-breaths, at thy disposal. Thy son, king Yudhishthira, too, offers
thee, O royal sage, his kingdom and life-breath and wealth and all else
that belongs to him. Bhima, however, of mighty arms, recollecting all his
innumerable sorrows, has with difficulty given his consent, breathing
many heavy sighs. That mighty-armed hero, O monarch, was solicited by the
righteous king as also by Vibhatsu, and induced to assume relations of
cordiality towards thee. King Yudhishthira the just, his prayed thee not
to give way to dissatisfaction for the improper conduct which Bhima has
displayed at the recollection of former hostilities. This is generally
the behaviour of Kshatriyas in battle, O king, and this Vrikodara is
devoted to battle and the practices of Kshatriyas. Both myself and
Arjuna, O king, repeatedly beg thee for pardoning Vrikodara. Be gracious
unto us. Thou art our lord. Whatever wealth we have, thou mayst give away
as thou likest, O ruler of Earth. Thou, O Bharata. art the Master of this
kingdom and of all lives in it. Let the foremost one of Kuru's race give
away, for the obsequial rites of his sons, all those foremost of gifts
which should be given to the Brahmanas. Indeed, let him make those gifts
unto persons of the regenerate order, taking away from our mansions
jewels and gems, and kine, and slaves both mate and female, and goats and
sheep. Let gifts be made unto also those that are poor or sightless or in
great distress, selecting the objects of his charity as he likes. Let, O
Vidura, large pavilions be constructed, rich with food and drink of
diverse tastes collected in profusion. Let reservoirs of water be
constructed for enabling kine to drink, and let other works of merit be
accomplished.--Even these were the words said unto me by the king as also
by Pritha's son Dhananjaya. It behoveth thee to say what should be done
next. After Vidura had said these words, O Janamejaya, Dhritarashtra his
satisfaction at them and set his heart upon making large presents on the
day of full moon in the month of Kartika."'



SECTION XIV

"Vaisampayana said,--'Thus addressed by Vidura, king Dhritarashtra became
highly pleased, O monarch, with the act of Yudhishthira and Jishnu.
Inviting then, after proper examination, thousands of deserving Brahmanas
and superior Rishis, for the sake of Bhishma, as also of his sons and
friends, and causing a large quantity of food and drink to be prepared,
and cars and other vehicles and clothes, and gold and jewels and gems,
and slaves both male and female, and goats and sheep, and blankets and
costly articles to be collected, and villages and fields, and other kines
of wealth to be kept ready, as also elephants and steeds decked with
ornaments, and many beautiful maidens who were the best of their sex,
that foremost of kings gave them away for the advancement of the dead,
naming each of them in due order as the gifts were made. Naming Drona,
and Bhishma, and Somadatta, and Valhika, and king Duryodhana, and each
one of his other sons, and all his well-wishers with Jayadratha numbering
first, those gifts were made in due order. With the approval of
Yudhishthira, that Sraddha-sacrifice became characterised by large gifts
of wealth and profuse presents of jewels and gems and other kinds of
treasure. Tellers and scribes on that occasion, under the orders of
Yudhishthira, ceaselessly asked the old king.--Do thou command, O
monarch, what gifts should be made to these. All things are ready
here.--As soon as the king spoke, they gave away what he directed.[30]
Unto him that was to receive a hundred, a thousand was given, and unto
him that was to receive a thousand was given ten thousand, at the command
of the royal son of Kunti.[31] Like the, clouds vivifying the crops with
their downpours, that royal cloud gratified the Brahmanas by downpours of
wealth. After all those gifts had been distributed, the king, O thou of
great intelligence, then deluged the assembled guests of all the four
orders with repeated surges of food and drink of diverge tastes. Verily,
the Dhritarashtra-ocean, swelling high, with jewels and gems for its
waters, rich with the villages and fields and other foremost of gifts
constituting its verdant islands, heaps of diverse kinds of precious
articles for its rich caves, elephants and steeds for its alligators and
whirlpools, the sound of Mridangas for its deep roars, and clothes and
wealth and precious stories for its waves, deluged the Earth. It was even
in this way, O king, that that monarch made gifts for the advancement in
the other world of his sons and grandsons and Pitris as also of himself
and Gandhari. At last when he became tired with the task of making gifts
in such profusion, that great Gift-sacrifice carne to an end. Even thus
did that king of Kuru's race perform his Gift-sacrifice. Actors and mimes
continually danced and sang on the occasion and contributed to the
merriment of all the guests. Food and drink of diverse tastes were given
away in large quantities. Making gifts in this way for ten days, the
royal son of Amvika, O chief of Bharata's race, became freed from the
debts he owed to his sons and grandsons."'



SECTION XV

"Vaisampayana said,--'The royal son of Amvika, viz., Dhritarashtra,
having settled the hour of his departure for the woods, summoned those
heroes, the Pandavas. Possessed of great intelligence, the old monarch,
with Gandhari, duly accosted those princes. Having caused the minor rites
to be performed, by Brahmanas conversant with the Vedas, on that day
which was the day of full moon in the month of Kartika, he caused the
fire which he worshipped daily to be taken up. Leaving his usual robes he
wore deer-skins and barks, and accompanied by his daughters-in-law, he
set out of his mansion. When the royal son of Vichitraviryya thus set
out, a loud wail was uttered by the Pandava and the Kaurava ladies as
also by other women belonging to the Kaurava race. The king worshipped
the mansion in which he had lived with fried paddy and excellent flowers
of diverse kinds. He also honoured all his servants with gifts of wealth,
and then leaving that abode set out on his journey. Then O son, king
Yudhishthira, trembling all over, with utterance choked with tears, said
these words in a loud voice, viz.,--'O righteous monarch, where dost thou
go?--and fell down in a swoon. Arjuna, burning with great grief, sighed
repeatedly. That foremost of Bharata princes, telling Yudhishthira that
he should not behave in that manner, stood cheerlessly and with heart
plunged into distress. Vrikodara, the heroic Phalguna, the two sons of
Madri, Vidura, Sanjaya, Dhritarashtra's son by his Vaisya wife, and
Kripa, and Dhaumya, and other Brahmanas, all followed the old monarch,
with voices choked in grief. Kunti walked ahead, bearing on her shoulders
the hand of Gandhari who walked with her bandaged eyes. King
Dhritarashtra walked confidently behind Gandhari, placing his hand on her
shoulder.[32] Drupada's daughter Krishna, she of the Sattwata race,
Uttara the daughter-in-law of the Kauravas, who had recently become a
mother, Chitrangada, and other ladies of the royal house-hold, all
proceeded with the old monarch. The wail they uttered on that occasion, O
king, from grief, resembled the loud lamentations of a swarm of
she-ospreys. Then the wives of the citizens,--Brahmanas and Kshatriyas
and Vaisyas and Sudras,--also came out into the streets from every side.
At Dhritarashtra's departure, O king, all the citizens of Hastinapore
became as distressed as they had been, O monarch, when they had witnessed
the departure of the Pandavas in former days after their defeat at the
match at dice. Ladies that had never seen the sun or the moon, came out
into the streets on the occasion, in great grief, when king Dhritarashtra
proceeded towards the great forest."'



SECTION XVI

"Vaisampayana said, 'Great was the uproar, at that time, O king, of both
men and women standing on the terraces of mansions or on the Earth.
Possessed of great intelligence, the old king, with joined hands, and
trembling with weakness, proceeded with difficulty along the principal
street which was crowded with persons of both sexes. He left the city
called after the elephant by the principal gate and then repeatedly bade
that crowd of people to return to their homes. Vidura had set his heart
on going to the forest along with the king. The Suta Sanjaya also, the
son of Gavalgani, the chief minister of Dhritarashtra, was of the same
heart. King Dhritarashtra however, caused Kripa and the mighty
car-warrior Yuyutsu to refrain from following him. He made them over into
Yudhishthira's hands. After the citizens had ceased following the
monarch, king Yudhishthira, with the ladies of his house-hold, prepared
to stop, at the command of Dhritarashtra. seeing that his mother Kunti
was desirous of retiring into the woods, the king said unto her, 'I shall
follow the old monarch. Do thou desist.' It behoveth thee, O queen, to
return to the city, accompanied by these thy daughters-in-law. This
monarch proceeds to the woods, firmly resolved to practise penances.
Though king Yudhishthira said these words unto her, with his eyes bathed
in tears, Kunti, however, without answering him, continued to proceed,
catching hold of Gandhari.

"Kunti said, 'O king, never show any disregard for Sahadeva. He is very
much attached to me, O monarch, and to thee also always. Thou shouldst
always bear in mind Karna who never retreated from battle. Through my
folly that hero has been slain in the field of battle. Surely, my son,
this heart of mine is made of steel, since it does not break into a
hundred pieces at not seeing that child born of Surya. When such has been
the case, O chastiser of foes, what can I now do? I am very much to blame
for not having proclaimed the truth about the birth of Surya's child. O
crusher of foes, I hope thou wilt, with all thy brothers, make excellent
gifts for the sake of that son of Surya. O mower of foes, thou shouldst
always do what is agreeable to Draupadi. Thou shouldst look after
Bhimasena and Arjuna and Nakula and Sahadeva. The burthens of the Kuru
race have now fallen on thee, O king. I shall live in the woods with
Gandhari, besmearing my body with filth, engaged in the performance of
penances, and devoted to the service of my father-in-law and
mother-in-law.'[33]

'Vaisampayana continued, 'Thus addressed by her, the righteous-souled
Yudhishthira, with passions under complete control, became, with all his
brothers, plunged into great distress. Endued with great intelligence,
the king said not a word. Having reflected for a little while, king
Yudhishthira the Just, cheerless and plunged in anxiety and sorrow,
addressed his mother, saying,--'Strange, indeed, is this purpose of
thine? It behoves thee not to accomplish it. I can never grant thee
permission. It behoves thee to show us compassion. 'Formerly, when we
were about to set out of Hastinapore for the woods, O thou of agreeable
features, it was thou who, reciting to us the story of Vidula's
instructions to her son, excited us to exertion. It behoves thee not to
abandon us now. Having slain the kings of Earth, I have won sovereignty,
guided by thy words of wisdom communicated through Vasudeva. Where now is
that understanding of thine about which I had heard from Vasudeva? Dost
thou wish now to fall away from those Kshatriya practices about which
thou hadst instructed us? Abandoning ourselves, this kingdom, and this
daughter-in-law of thine who is possessed of great fame, how wilt thou
live in the inaccessible woods? Do thou relent! Kunti, with tears in her
eyes, heard these words of her son, but continued to proceed on her way.
Then Bhima addressed her, saying,--'When, O Kunti, sovereignty has been
won, and when the time has come for thee to enjoy that sovereignty thus
acquired by thy children, when the duties of royalty await discharge by
thee, whence has this desire got hold of thy mind? Why then didst thou
cause us to exterminate the Earth? For what reason wouldst thou leave all
and wish to take up thy abode in the woods? We were born in the woods.
Why then didst thou bring us from the woods while we were children?
Behold, the two sons of Madri are overwhelmed with sorrow and grief.
Relent, O mother, O thou of great fame, do not go into the woods now. Do
thou enjoy that prosperity which acquired by might, has become
Yudhishthira's today.' Firmly resolved to retire into the woods, Kunti
disregarded these lamentations of her sons. Then Draupadi with a
cheerless face, accompanied by Subhadra, followed her weeping
mother-in-law who was journeying on from desire of going into the woods.
Possessed of great wisdom and firmly resolved on retirement from the
world, the blessed dame walked on, frequently looking at her weeping
children. The Pandavas, with all their wives and servitors, continued to
follow her. Restraining then her tears, she addressed her children in
these words.'"



SECTION XVII

"Kunti said, 'It is even so, O mighty-armed son of Pandu, as thou sayest.
Ye kings, formerly when ye were cheerless, it was even in this way that I
excited you all. Yes, seeing that your kingdom was wrested from you by a
match at dice, seeing that you all fell from happiness, seeing that you
were domineered over by kinsmen, I instilled courage and high thoughts
into your minds. Ye foremost of men, I encouraged you in order that they
that were the sons of Pandu might not be lost, in order that their fame
might not be lost. You are all equal to Indra. Your prowess resembles
that of the very gods. In order that you might not live, watching the
faces of others, I acted in that way.[34] I instilled courage into thy
heart in order that thou who art the foremost of all righteous persons,
who art equal to Vasava, might not again go into the woods and live in
misery. I instilled courage into your hearts in order that this Bhima who
is possessed of the strength of ten thousand elephants and whose prowess
and manliness are widely known, might not sink into insignificance and
ruin. I instilled courage into your hearts in order that this Vijaya, who
was born after Bhimasena, and who is equal unto Vasava himself might not
be cheerless. I instilled courage into your hearts in order that Nakula
and Sahadeva, who are always devoted to their seniors, might not be
weakened and rendered cheerless by hunger. I acted in that way in order
that this lady of well-developed proportions and of large expansive eyes
might not endure the wrongs inflicted on her in the public hall without
being avenged. In the very sight of you all, O Bhima, Dussasana, through
folly, dragged her trembling all over like a plantain plant, during the
period of her functional illness, and after she had been won at dice, as
if she were a slave. All this was known to me. Indeed, the race of Pandu
had been subjugated (by foes). The Kurus, viz., my father-in-law and
others, were cheerless when she, desirous of a protector, uttered loud
lamentations like a she-osprey. When she was dragged by her fair locks by
the sinful Dussasana with little intelligence, I was deprived of my
senses, O king. Know, that for enhancing your energy, I instilled that
courage into your hearts by reciting the words of Vidula, O my sons. I
instilled courage into your hearts, O my sons, in order that the race of
Pandu, represented by my children, might not be lost. The sons and
grandsons of that person who brings a race to infamy never succeed in
attaining to the regions of the righteous. Verily, the ancestors of the
Kaurava race were in danger of losing those regions of felicity which had
become theirs. As regards myself, O my sons, I, before this, enjoyed the
great fruits of that sovereignty which my husband had acquired. I made
large gifts. I duly drank the Soma juice in sacrifice.[35] It was not for
my own sake that I had urged Vasudeva with the stirring words of Vidula.
It was for your sake that I had called upon you to follow that advice. O
my sons, I do not desire the fruits of that sovereignty which has been
won by my children. O thou of great puissance, I wish to attain, by my
penances, to those regions of felicity which have been acquired by my
husband. By rendering obedient service to my father-in-law and
mother-in-law both of whom wish to take up their abode in the woods, and
by penances, I desire, O Yudhishthira, to waste my body. Do thou cease to
follow me, O foremost one of Kuru's race, along with Bhima and others.
Let thy understanding be always devoted to righteousness. Let thy mind be
always great.'"



SECTION XVIII

"Vaisampayana said, 'Hearing these words of Kunti, the sinless Pandavas,
O best of kings, became ashamed. They, therefore, desisted, along with
the princess of-Panchala, from following her.[36] Beholding Kunti
resolved to go into the woods, the ladies of the Pandava household
uttered loud lamentations. The Pandavas then circumambulated the king and
saluted him duly. They ceased to follow further, having failed to
persuade Pritha to return. Then Amvika's son of great energy, viz.,
Dhritarashtra, addressing Gandhari and Vidura and supporting himself on
them, said, 'Let the royal mother of Yudhishthira cease to go with us.
What Yudhishthira has said is all very true. Abandoning this high
prosperity of her sons, abandoning those high fruits that may be hers,
why should she go into the inaccessible woods, leaving her children like
a person of little intelligence? Living in the enjoyment of sovereignty,
she is capable of practising penances and observing the high vow of
gifts. Let her, therefore, listen to my words. O Gandhari, I have been
much gratified with the services rendered to me by this daughter-in-law
of mine. Conversant as thou art with all duties, it behoveth thee to
command her return.' Thus addressed by her lord, the daughter of Suvala
repeated unto Kunti all those words of the old king and added her own
words of grave import. She, however, failed to cause Kunti to desist
inasmuch as that chaste lady, devoted to righteousness, had firmly set
her heart upon residing in the woods. The Kuru ladies, understanding how
firm her resolution was regarding her retirement into the woods, and
seeing that those foremost ones of Kuru's race (viz., their own lords),
had ceased to follow her, set up a loud wail of lamentation. After all
the sons of Pritha and all the ladies had retraced their steps, king
Yudhishthira of great wisdom continued his journey to the woods. The
Pandavas, exceedingly cheerless and afflicted with grief and sorrow
accompanied by their wives, returned to the city, on their cars. At that
time the city of Hastinapura, with its entire population of men, both old
and young, and women, became cheerless and plunged into sorrow. No
festivals of rejoicing were observed. Afflicted with grief, the Pandavas
were without any energy. Deserted by Kunti, they were deeply afflicted
with grief, like calves destitute of their dams. Dhritarashtra reached
that day a place far removed from the city. The puissant monarch arrived
at last on the banks of the Bhagirathi and took rest there for the night.
Brahmanas conversant with the Vedas duly ignited their sacred fires in
that retreat of ascetics. Surrounded by those foremost of Brahmanas,
those sacred fires blazed forth in beauty. The sacred fire of the old
king was also ignited. Sitting near his own fire, he poured libations on
it according to due rites, and then worshipped the thousand-rayed sun as
he was on the point of setting. Then Vidura and Sanjaya made a bed for
the king by spreading some blades of Kusa grass. Near the bed of that
Kuru hero they made another for Gandhari. In close proximity to Gandhari,
Yudhishthira's mother Kunti, observant of excellent vows, happily laid
herself down. Within hearing distance of those three, slept Vidura and
others. The Yajaka Brahmanas and other followers of the king laid
themselves down on their respective beds. The foremost of Brahmanas that
were there chanted aloud many sacred hymns. The sacrificial fires blazed
forth all around. That night, therefore, seemed as delightful to them as
a Brahmi night.[37] When the night passed away, they all arose from their
beds and went through their morning acts. Pouring libations then on the
sacred fire, they continued their journey. Their first day's experience
of the forest proved very painful to them on account of the grieving
inhabitants of both the city and the provinces of the Kuru kingdom."



SECTION XIX

"Vaisampayana said. 'Following the advice of Vidura, the king took up his
abode on the banks of the Bhagirathi which were sacred and deserved to be
peopled with the righteous. There many Brahmanas who had taken up their
abode in the woods, as also many Kshatriyas and Vaisyas and Sudras, came
to see the old monarch. Sitting in their midst, he gladdened them all by
his words. Having duly worshipped the Brahmanas with their disciples, he
dismissed them all. As evening came, the king, and Gandhari of great
fame, both descended into the stream of the Bhagirathi and duly performed
their ablutions for purifying themselves. The king and the queen, and
Vidura and others, O Bharata, having bathed in the sacred stream,
performed the usual rites of religion. After the king had purified
himself by a bath, the daughter of Kuntibhoja gently led both him, who
was to her as her father-in-law and Gandhari from the water into the dry
bank. The Yajakas had made a sacrificial altar there for the king.
Devoted to truth, the latter poured libations then on the fire. From the
banks of the Bhagirathi the old king, with his followers, observant of
vows and with senses restrained, then proceeded to Kurukshetra. Possessed
of great intelligence, the king arrived at the retreat of the royal sage
Satayupa of great wisdom and had an interview with him. Satayupa, O
scorcher of foes, had been the great king of the Kekayas. Having made
over the sovereignty of his kingdom to his son he had come into the
woods. Satayupa, received king Dhritarashtra with due rites. Accompanied
by him, the latter proceeded to the retreat of Vyasa. Arrived at Vyasa's
retreat, the delighter of the Kurus received his initiation into the
forest mode of life. Returning he took up his abode in the retreat of
Satayupa. The high-souled Satayupa, instructed Dhritarashtra in all the
rites of the forest mode, at the command of Vyasa. In this way the
high-souled Dhritarashtra set himself to the practice of penances, and
all his followers also to the same course of conduct. Queen Gandhari
also, O monarch, along with Kunti, assumed barks of trees and deer-skins
for her robe, and set herself to the observance of the same vows as her
lord. Restraining their senses in thought, words, and deeds, as well as
by eye, they began to practise severe austerities. Divested of all
stupefaction of mind, king Dhritarashtra began to practise vows and
penances like a great Rishi, reducing his body to skin and bones, for his
flesh was all dried up, bearing matted locks on head, and his person clad
in barks and skins. Vidura, conversant with the true interpretations of
righteousness, and endued with great intelligence, as also Sanjaya,
waited upon the old king with his wife. Both of them with souls under
subjection, Vidura and Sanjaya also reduced themselves, and wore barks
and rags."'



SECTION XX

"Vaisampayana said, 'Those foremost of ascetics, viz. Narada and Parvata
and Devala of austere penances, came there to see king Dhritarashtra. The
Island-born Vyasa with all his disciples, and other persons endued with
great wisdom and crowned with ascetic success, and the royal sage
Satayupa of advanced years and possessed of great merit, also came. Kunti
worshipped them with due rites, O king. All those ascetics were highly
gratified with the worship offered to them. Those great Rishis gladdened
the high-souled king Dhritarashtra with discourses on religion and
righteousness. At the conclusion of their converse, the celestial Rishi
Narada, beholding all things as objects of direct perceptions, said the
following words.'

"Narada said, 'There was a ruler of the Kekayas, possessed of great
prosperity and perfectly fearless. His name was Sahasrachitya and he was
the grandfather of this Satayupa. Resigning his kingdom to his eldest son
endued with a large measure of righteousness, the virtuous king
Sahasrachitya retired into the woods. Reaching the other end of blazing
penances, that lord of Earth. endued with great splendour, attained to
the region of Purandara where he continued to live in his company. On
many occasions, while visiting the region of Indra, O king, I saw the
monarch, whose sins had all been burnt off by penances, residing in
Indra's abode. After the same manner, king Sailalaya, the grandfather of
Bhagadatta, attained to the region of Indra by the power alone of his
penances. There was another king, O monarch, of the name of Prishadhra
who resembled the wielder of the thunder-bolt himself. That king also, by
his penances proceeded from the Earth to Heaven. In this very forest, O
king, that lord of Earth, Purukutsa, the soil of Mandhatri, attained to
high success. That foremost of rivers, viz., Narmada, became the consort
of that king. Having undergone penances in this very forest, that ruler
of Earth proceeded to Heaven. There was another king, highly righteous,
of the name of Sasaloman. He too underwent severe austerities in this
forest and then ascended to Heaven. Thou also, O monarch, having arrived
at this forest, shalt, through the grace of the Island-born, attain to a
goal that is very high and that is difficult of attainment. Thou also, O
foremost of kings, at the end of thy penances, become endued with great
prosperity and, accompanied by Gandhari, attain to the goal reached by
those high-souled ones. Dwelling in the presence of the slayer of Vala,
Pandu thinks of thee always. He will, O monarch, certainly assist thee in
the attainment of prosperity. Through serving thee and Gandhari, this
daughter-in-law of thine, possessed of great fame, will attain to
residence with her husband in the other world. She is the mother of
Yudhishthira who is the eternal Dharma. We behold all this, O king, with
our spiritual vision. Vidura will enter into the high-souled
Yudhishthira. Sanjaya also, through meditation, will ascend from this
world into Heaven.'

"Vaisampayana continued, 'That high-souled chief of Kuru's race,
possessed of learning, having, with his wife, heard these words of
Narada, praised them and worshipped Narada with unprecedented honours.
The conclave of Brahmanas there present became filled with great joy, and
desirous of gladdening king Dhritarashtra, O monarch, themselves
worshipped Narada with profound regards. Those foremost of regenerate
persons also praised the words of Narada. Then the royal sage Satayupa,
addressing Narada, said, 'Thy holy self hath enhanced the devotion of the
Kuru king, of all those people here, and of myself also, O thou of great
splendour. I have, however, the wish to ask thee something. Listen to me
as I say it. It has reference to the king Dhritarashtra, O celestial
Rishi, that art worshipped by all the worlds. Thou art acquainted with
the truth of every affair. Endued with celestial sight, thou beholdest, O
regenerate Rishi, what the diverse goals are of human beings. Thou hast
said what the goal has been of the kings mentioned by thee, viz.,
association with the chief of celestials. Thou hast not, however, O great
Rishi, declared what those regions are that will be acquired by this
king. O puissant one, I wish to hear from thee what region will be
acquired by the royal Dhritarashtra. It behoveth thee to tell me truly
the kind of region that will be his and the time when he will attain to
it.' Thus addressed by him, Narada of celestial sight and endued with
austere penances, said in the midst of the assembly these words highly
agreeable to the minds of all.'

"Narada said, 'Repairing at my will to the mansion of Sakra, I have seen
Sakra the lord or Sachi; and there, O royal sage. I have beheld king
Pandu. There a talk arose, O monarch, regarding this Dhritarashtra and
those highly austere penances which he is performing. There I heard from
the lips of Sakra himself that there are three years yet of the period of
life allotted to this king. After that, king Dhritarashtra, accompanied
by his wife Gandhari, will go to the regions of Kuvera and be highly
honoured by that king of kings. He will go there on a car moving at his
will, his person adorned with celestial ornaments. He is the son of a
Rishi; he is highly blessed; he has burnt all his sins by his penances.
Endued with a righteous soul, lie will rove at will through the regions
of the deities, the Gandharvas, and the Rakshasas. That about which thou
hast enquired is a mystery of the gods. Through my affection for you, I
have declared this high truth. Ye all are possessed of the wealth of
Srutis and have consumed all your sins by your penances.'

"Vaisampayana continued.. "Hearing these sweet words of the celestial
Rishi, all the persons there assembled, as also king Dhritarashtra,
became greatly cheered and highly pleased. Having cheered Dhritarashtra
of great wisdom with such talk, they left the spot, wending away by the
path that belongs to those who are crowned with success."'



SECTION XXI

" Vaisampayana said, 'Upon the retirement of the chief of the Kurus into
the forest, the Pandavas, O king, afflicted besides by grief on account
of their mother, became very cheerless. The citizens also of Hastinapura
were possessed by deep sorrow. The Brahmanas always talked of the old
king. 'How, indeed, will the king, who has become old, live in the
solitary woods? How will the highly blessed Gandhari, and Pritha, the
daughter of Kuntibhoja, live there? The royal sage has always lived in
the enjoyment of every comfort. He will certainly be very miserable.
Arrived in deep woods, what is now the condition of that personage of
royal descent, who is, again, bereft of vision? Difficult is the feat
that Kunti has achieved by separating herself from her sons. Alas casting
off kingly prosperity, she chose a life in the woods. What, again, is the
condition of Vidura who is always devoted to the service of his elder
brother? How also is the intelligent son of Gavalgani who is so faithful
to the food given him by his master? Verily, the citizens, including
those of even nonage meeting together, asked one another these questions.
The Pandavas also, exceedingly afflicted with grief, sorrowed for their
old mother, and could not live in their city long, Thinking also of their
old sire, the king, who had lost all his children, and the highly blessed
Gandhari, and Vidura of great intelligence, they failed to enjoy peace of
mind. They had no pleasure in sovereignty, nor in women, nor in the study
of the Vedas. Despair penetrated their souls as they thought of the old
king and as they repeatedly reflected on that terrible slaughter of
kinsmen. Indeed, thinking of the slaughter of the youthful Abhimanyu on
the field of battle, of the mighty-armed Karna who never retreated from
the fray, of the sons of Draupadi, and of other friends of theirs, those
heroes became exceedingly cheerless. They failed to obtain peace or mind
upon repeatedly reflecting that the Earth had become divested of both her
heroes and her wealth. Draupadi had lost all her children, and the
beautiful Subhadra also had become childless. They too were of cheerless
hearts and grieved exceedingly. Beholding, however, the son of Virata's
daughter, viz., thy sire Parikshit, thy grandsires somehow held their
life-breaths.'



SECTION XXII

"Vaisampayana said, 'Those foremost of men, the heroic Pandavas,--those
delighters of their mother--became exceedingly afflicted with grief. They
who had formerly been always engaged in kingly offices, did not at that
time attend to those acts at all in their capital. Afflicted with deep
grief, they failed to derive pleasure from anything. If any body accosted
them, they never honoured him with an answer. Although those irresistible
heroes were in gravity like the ocean, yet they were now deprived of
their knowledge and their very senses by the grief they felt. Thinking of
their mother, the sons of Pandu were filled with anxiety as to how their
emaciated mother was serving the old couple. 'How, indeed, is that king,
whose sons have all been slain and who is without refuge, living alone,
with only his wife, in the woods that are the haunt of beasts of prey?
Alas, how does that highly blessed queen, Gandhari, whose dear ones have
all been slain, follow her blind lord in the solitary woods?'--Even such
was the anxiety manifested by the Pandavas when they talked with one
another. They then set their hearts upon seeing the king in his forest
retreat. Then Sahadeva, bowing down to the king, said, 'I see thy heart
to be set upon seeing our sire. From my respect for thee, however, I
could not speedily open my mouth on the subject of our journey to the
woods. The time for that sojourn is now come. By good luck I shall see
Kunti living in the observance of penances, with matted locks on her
head, practising severe austerities, and emaciated with sleeping on
blades of Kusa and Kasa. She was brought up in palaces and mansions, and
nursed in every comfort and luxury. Alas, when shall I see my mother who
is now toil-worn and plunged into exceeding misery? Without doubt, O
chief of Bharata's race, the ends of mortals are exceedingly uncertain,
since Kunti, who is a princess by birth, is now living in misery in the
woods.' Hearing these words of Sahadeva, queen Draupadi, that foremost of
all women duly honouring the king said, with proper salutations,--Alas,
when shall I see queen Pritha, if, indeed, she be yet alive. I shall
consider my life as not passed in vain if I succeed in beholding her once
more, O king. Let this sort of understanding be ever stable in thee. Let
thy mind always take a pleasure in such righteousness as is involved, O
king of kings, in thy desire of bestowing such a high boon on us. Know, O
king, that all these ladies of thy house are staying with their feet
raised for the journey, from desire of beholding Kunti, and Gandhari, and
my father-in-law. Thus addressed by queen Draupadi, the king, O chief of
Bharata's race, summoned all the leaders of his forces to his presence
and told them,--'Cause my army, teeming with cars and elephants, to march
out. I shall behold king Dhritarashtra who is now living in the woods.'
Unto those that supervised the concerns of the ladies, the king gave the
order, 'Let diverse kinds of conveyances be properly equipt, and all my
closed litters that count by thousands. Let carriages and granaries, and
wardrobes, and treasuries, be equipt and ordered out, and let mechanics
have the command to march out. Let men in charge of treasuries go out on
the way leading to the ascetic retreats on Kurukshetra. Whoever amongst
the citizens wishes to see the king is allowed to do so without any
restriction. Let him proceed, properly protected. Let cooks and
superintendents of kitchens, and the whole culinary establishment, and
diverse kinds of edibles and viands, be ordered to be borne out on carts
and conveyances. Let it be proclaimed that we march out tomorrow. Indeed,
let no delay occur (in carrying out the arrangements). Let pavilions and
resting houses of diverse kinds be erected on the way.' Even these were
the commands which the eldest son of Pandu gave, with his brothers. When
morning came, O monarch, the king set out, with a large train of women
and old men. Going out of his city, king Yudhishthira waited five days
for such citizens as might accompany him, and then proceeded towards the
forest."'



SECTION XXIII

"Vaisampayana said. 'That foremost one of Bharata's race, then ordered
his troops, which were protected by heroes that were headed by Arjuna and
that resembled the very guardians of the universe, to march out.
Instantly, a loud clamour arose consisting of the words--Equip,
Equip!--of horse-men, O Bharata, engaged in equipping and their steeds.
Some proceeded on carriages and vehicles, some on horses of great speed,
and some on cars made of gold endued with the splendour of blazing fires.
Some proceeded on mighty elephants, and some on camels, O king. Some
proceeded on foot, that belonged to that class of combatants which is
armed with tiger-like claws.[38] The citizens and inhabitants of the
provinces, desirous of seeing Dhritarashtra, followed the king on diverse
kinds of conveyances. The preceptor Kripa also, of Gotama's race, that
great leader of forces, taking all the forces with him, proceeded, at the
command of the king, towards the old monarch's retreat. The Kuru king
Yudhishthira, that perpetuator of Kuru's race, surrounded by a large
number of Brahmanas, his praises sung by a large band of Sutas and
Magadhas and bards, and with a white umbrella held over his head and
encompassed around by a large number of cars, set out on his journey.
Vrikodara, the son of the Wind-god, proceeded on an elephant as gigantic
as a hill, equipt with strung bow and machines and weapons of attack and
defence. The twin sons of Madri proceeded on two fleet steeds, well cased
in mail, well protected, and equipt with banners. Arjuna of mighty
energy, with senses under control, proceeded on an excellent car endued
with solar effulgence and unto which were equipt excellent steeds of
white hue. The ladies of the royal household, headed by Draupadi,
proceeded in closed litters protected by the superintendents of women.
They scattered copious showers of wealth as they proceeded. Teeming with
cars and elephants and steeds, and echoing with the blare of trumpets and
the music of Vinas, the Pandava host, O monarch, blazed with great
beauty. Those chiefs of Kuru's race proceeded slowly, resting by
delightful banks of rivers and lakes, O monarch. Yuyutsu of mighty
energy, and Dhaumya, the priest at the command of Yudhishthira, were
engaged in protecting the city. By slow marches, king Yudhishthira
reached Kurukshetra, and then, crossing the Yamuna, that highly sacred
river, he beheld from a distance the retreat, O thou of Kuru's race, of
the royal sage of great wisdom and of Dhritarashtra. Then all the men
became filled with joy and quickly entered the forest, filling it with
loud sounds of glee, O chief of Bharata's race."'



SECTION XXIV

"Vaisampayana said, 'The Pandavas alighted, at a distance, from their
cars and proceeded on foot to the retreat of the king, bending themselves
in humility. All the combatants also, and all the denizens of the
kingdom, and the spouses of the Kuru chiefs, followed them on foot. The
Pandavas then reached the sacred retreat of Dhritarashtra which abounded
with herds of deer and which was adorned with plantain plants. Many
ascetics of rigid vows, filled with curiosity, came there for beholding
the Pandavas who had arrived at the retreat. The king, with tears in his
eyes, asked them, saying,--'Where has my eldest sire, the perpetuator of
Kuru's race, gone?' They answered, O monarch, telling him that he had
gone to the Yamuna for his ablutions, as also for fetching flowers and
waters. Proceeding quickly on foot along the path pointed out by them,
the Pandavas beheld all of them from a distance. Desirous of meeting with
their sire they walked with a rapid pace. Then Sahadeva ran with speed
towards the spot where Pritha was. Touching the feet of his mother, he
began to weep aloud. With tears gushing down her cheeks, she saw her
darling child. Raising her son up and embracing him with her arms, she
informed Gandhari of Sahadeva's arrival. Then seeing the king and
Bhimasena and Arjuna, and Nakula, Pritha endeavoured to advance quickly
towards them. She was walking in advance of the childless old couple, and
was dragging them forward. The Pandavas, beholding her, fell down on the
earth. The puissant and high-souled monarch, endued with great
intelligence, recognising them by their voices and also by touch,
comforted them one after another. Shedding tears, those high-souled
princes, with due formalities, approached the old king and Gandhari, as
also their own mother. Indeed, regaining their senses, and once more
comforted by their mother, the Pandavas took away from the king and their
aunt and mother the jars full of water which they had been carrying,
forbearing them themselves. The ladies of those lions among men, and all
the women of the royal household, as also all the inhabitants of the city
and provinces, then beheld the old king. King Yudhishthira presented all
those individuals one after another to the old king, repeating their
names and races, and then himself worshipped his eldest sire with
reverence. Surrounded by them all, the old monarch, with eyes bathed in
tears of joy, regarded himself as once more staying in the midst of the
city called after the elephant. Saluted with reverence by all his
daughters-in-law headed by Krishna, king Dhritarashtra, endued with great
intelligence, with Gandhari and Kunti, became filled with joy. He then
reached his forest-retreat that was applauded by Siddhas and Charanas,
and that then teemed with vast crowds of men all desirous of beholding
him, like the firmament teeming with innumerable stars."



SECTION XXV

"Vaisampayana said, 'The king, O chief of Bharata's race, with those
foremost of men, viz., his brothers, who were all possessed of eyes that
resembled lotus-petals, took his seat in the retreat of his eldest sire.
There sat around him many highly-blessed ascetics, hailing from diverse
regions, from desire of beholding the sons of that lord of Kuru's race.,
viz., the Pandavas of wide chests. They said, 'We wish to know who
amongst these is Yudhishthira, who are Bhima and Arjuna, who the twins,
and who is Draupadi of great fame.' Then the Suta, Sanjaya, in answer to
their queries, pointed out to them the Pandavas. naming each, and
Draupadi too as also the other ladies of the Kuru household.'

"Sanjaya said, 'This one that is as fair of complexion as pure gold, that
is endued with a body which looks like that of a full-grown lion, that is
possessed of a large aquiline nose, and wide and expansive eyes that are,
again, of a coppery hue, is the Kuru king. This one, whose tread
resembles that of an infuriate elephant, whose complexion is as fair as
that of heated gold, whose frame is of large and expansive proportions
and whose arms are long and stout, is Vrikodara. Behold him well! The
mighty bowman who sits besides him, of darkish complexion and youthful
frame, who resembles the leader of an elephantine herd, whose shoulders
are as high as those of a lion, who walks like a sporting elephant, and
whose eyes are as expansive as the petals of a lotus, is the hero called
Arjuna. Those two foremost of men, that are sitting besides Kunti, are
the twins, resembling Vishnu and Mahendra. In this whole world of men,
they have not their equals in beauty and strength and excellence of
conduct. This lady, of eyes as expansive as lotus petals, who seems to
have touched the middle age of life, whose complexion resembles that of
the blue lotus, and who looks like a goddess of Heaven, is Krishna, the
embodied form of the goddess of prosperity.[39] She who sits besides her,
possessed of the complexion of pure gold, who looks like the embodied
rays of the moon, in the midst of the other ladies, is, ye foremost of
regenerate ones, the sister of that unrivalled hero who wields the
discus. This other, as fair as pure gold, is the daughter of the
snake-chief and wife of Arjuna.[40] This other whose complexion is like
that of pure gold or like that of Madhuka flowers, is the princess
Chitrangada. This one, that is possessed of the complexion of an
assemblage of blue lotuses, is the sister of that monarch, that lord of
hosts, who used to always challenge Krishna. She is the foremost wife of
Vrikodara. This is the daughter of the king of Magadha who was known by
the name of Jarasandha. Possessed of the complexion of an assemblage of
Champakas, she is the wife of the youngest son of Madravati. Possessed of
a complexion as darkish as that of the blue lotus, she who sits there on
the earth, and whose eyes are as expansive as lotus-petals, is the wife
of the eldest son of Madravati, This lady whose complexion is as fair as
that of heated gold and who sits with her child on her lap, is the
daughter of king Virata. She is the wife of that Abhimanyu who, while
divested of his car, was slain by Drona and others fighting from their
cars.[41] These ladies, the hair on whose heads shows not the parted
line, and who are clad in white, are the widows of the slain sons of
Dhritarashtra. They are the daughters-in-law of this old king, the wives
of his hundred sons, now deprived of both their husbands and children who
have been slain by heroic foes. I have now pointed them out in the order
of precedence. In consequence of their devotion to Brahmanas, their
understandings and hearts are divested of every kind of crookedness.
Possessed of pure souls, they have all been pointed out by me,--these
princesses of the Kaurava house-hold,--in answer to your queries.'

"Vaisampayana continued, 'Thus that king of Kuru's race, of very advanced
years, having met with those sons of him that was a deity among men.
enquired about their welfare after all the ascetics had gone away. The
warriors who had accompanied the Pandavas, leaving the retreat, sat
themselves down at a little distance, alighting from their cars and the
animals they rode. Indeed, after all the crowd, viz., the ladies, the old
men, and the children, had been seated, the old king duly addressed them,
making the usual enquiries of politeness."'



SECTION XXVI

"Dhritarashtra said. 'O Yudhishthira, art thou in peace and happiness,
with all thy brothers and the inhabitants of the city and the provinces?
Are they that live in dependance on thee also happy? Are they ministers,
and servitors, and all thy seniors and preceptors also, happy? Are those
also that live in thy dominions free from fear? Dost thou follow the old
and traditional conduct of rulers of men? Is thy treasury filled without
disregarding the restraints imposed by justice and equity? Dost thou
behave as thou shouldst towards foes, neutrals, and allies? Dost thou
duly look after the Brahmanas, always making them the first gifts
(ordained in sacrifices and religious rites)? What need I say of the
citizens, and thy servants, and kinsmen,--are they foes, O chief of
Bharata's race, gratified with thy behaviour? Dost thou, O king of kings,
adore with devotion the Pitris and the deities? Dost thou worship guests
with food and drink, O Bharata? Do the Brahmanas in thy dominions,
devoted to the duties of their order, walk along the path of
righteousness? Do the Kshatriyas and Vaisyas and Sudras also within thy
kingdom, and all thy relatives, observe their respective duties? I hope
the women, the children, and the old, among thy subjects, do not grieve
(under distress) and do not beg (the necessaries of life). Are the ladies
of thy household duly honoured in thy house, O best of men? I hope, O
monarch, that this race of royal sages, having obtained thee for their
king, have not fallen away from fame and glory.'

"Vaisampayana continued, 'Unto the old king who said so, Yudhishthira,
conversant with morality and justice, and well-skilled in acts and
speech, spoke as follows, putting some questions about his welfare.'

"Yudhishthira said, 'Doth thy peace, O king, thy self-restraint, thy
tranquillity of heart, grow? Is this my mother able to serve thee without
fatigue and trouble? Will, O king, her residence in the woods be
productive of fruits? I hope this queen, who is my eldest mother, who is
emaciated with (exposure to) cold and wind and the toil of walking, and
who is now devoted to the practice of severe austerities, no longer gives
way, to grief for her children of mighty energy, all of whom, devoted to
the duties of the Kshatriya order, have been slain on the field of
battle. Does she accuse us, sinful wretches, that are responsible for
their slaughter? Where is Vidura, O king? We do not see him here. I hope
this Sanjaya, observant of penances, is in peace and happiness.

"Vaisampayana continued, 'Thus addressed, Dhritarashtra answered king
Yudhishthira, saying,--'O son. Vidura is well. He is performing austere
penances, subsisting on air alone, for he abstains from all other food.
He is emaciated and his arteries and nerves have become visible.
Sometimes he is seen in this empty forest by Brahmanas.' While
Dhritarashtra was saying this Vidura was seen at a distance. He had
matted locks on his head, and gravels in his mouth, and was exceedingly
emaciated. He was perfectly naked. His body was besmeared all over with
filth, and with the dust of various wild flowers. When Kshattri was
beheld from a distance, the fact was reported to Yudhishthira. Vidura
suddenly stopped, O king, casting his eyes towards the retreat (and
seeing it peopled by so many individuals). King Yudhishthira pursued him
alone, as he ran and entered the deep forest, sometimes not seen by the
pursuer. He said aloud, 'O Vidura, O Vidura, I am king Yudhishthira, thy
favourite!'--Exclaiming thus, Yudhishthira, with great exertion, followed
Vidura. That foremost of intelligent men, viz., Vidura, having reached a
solitary spot in the forest, stood still, leaning against a tree. He was
exceedingly emaciated. He retained only the shape of a human being (all
his characteristic features having totally disappeared). Yudhishthira of
great intelligence recognised him, however, (in spite of such change).
Standing before him, Yudhishthira addressed him, saying, 'I am
Yudhishthira!' Indeed, worshipping Vidura properly, Yudhishthira said
these words in the hearing of Vidura. Meanwhile Vidura eyed the king with
a steadfast gaze. Casting his gaze thus on the king, he stood motionless
in Yoga. Possessed of great intelligence, he then (by his Yoga-power)
entered the body of Yudhishthira, limb by limb. He united his
life-breaths with the king's life-breaths, and his senses with the king's
senses. Verify, with the aid of Yoga-power, Vidura, blazing with energy,
thus entered the body of king Yudhishthira the just. Meanwhile, the body
of Vidura continued to lean against the tree, with eyes fixed in a
steadfast gaze. The king soon saw that life had fled out of it. At the
same time, he felt that he himself had become stronger than before and
that he had acquired many additional virtues and accomplishments.
Possessed of great learning and energy, O monarch, Pandu's son, king
Yudhishthira the just, then recollected his own state before his birth
among men.[42] Endued with mighty energy, he had heard of Yoga practice
from Vyasa. King Yudhishthira the just, possessed of great learning,
became desirous of doing the last rites to the body of Vidura, and wished
to cremate it duly. An invisible voice was then heard,--saying,--'O king,
this body that belonged to him called Vidura should not be cremated. In
him is thy body also. He is the eternal deity of Righteousness. Those
regions of felicity which are known by the name of Santanika will be his,
O Bharata. He was an observer of the duties of Yatis. Thou shouldst not,
O scorcher of foes, grieve for him at all. Thus addressed, king
Yudhishthira the just, returned from that spot, and represented
everything unto the royal son of Vichitraviryya. At this, that king of
great splendour, all these men, and Bhimasena and others, became filled
with wonder. Hearing what had happened, king Dhritarashtra became pleased
and then, addressing the son of Dharma. said,--'Do thou accept from me
these gifts of water and roots and fruits. It has been said, O king, that
one's guest should take that which one takes oneself.' Thus addressed,
Dharma's son answered the king, saying,--'So be it.' The mighty-armed
king ate the fruits and roots which the monarch gave him. Then they all
spread their beds under a tree and passed that night thus, having eaten
fruits and roots and drunk the water that the old king had given them."'



SECTION XXVII

"Vaisampayana said, 'They passed that night which was characterised by
auspicious constellations even thus, O king, in that retreat of righteous
ascetics. The conversation that occurred was characterised by many
reflections on morality and wealth. Consisting of delightful and sweet
words, it was graced with diverse citations from the Srutis. The
Pandavas, O king, leaving costly beds, laid themselves down, near their
mother, on the bare ground. Indeed, those heroes passed that night,
having eaten the food which was the food of the high-souled king
Dhritarashtra. After the night had passed away, king Yudhishthira, having
gone through his morning acts, proceeded to survey that retreat in the
company of his brothers. With the ladies of his household the servants,
and his priest, the king roved about the retreat in all directions, as he
pleased, at the command of Dhritarashtra. He beheld many sacrificial
altars with sacred fires blazing on them and with many ascetics seated on
them, that had performed their oblations and poured libations in honour
of the deities. Those altars were overspread with fruits and roots of the
forest, and with heaps of flowers. The smoke of clarified butter curled
upwards from them. They were graced, besides, with many ascetics
possessed of bodies that looked like the embodied Vedas and with many
that belonged to the lay brotherhood. Herds of deer were grazing, or
resting here and there, freed from every fear. Innumerable birds also
were there, engaged in uttering their melodious notes, O king. The whole
forest seemed to resound with the notes of peacocks and Datyuhas and
Kokilas and the sweet songs of other warblers.[43] Some spots echoed with
the chant of Vedic hymns recited by learned Brahmanas. Some were adorned
with large heaps of fruits and roots gathered from the wilderness. King
Yudhishthira then gave those ascetics jars made of gold or copper which
he had brought for them, and many deer-skins and blankets and sacrificial
ladles made of wood, and Kamandalus and wooden platters, and pots and
pans, O Bharata.[44] Diverse kinds of vessels, made of iron, and smaller
vessels and cups of various sizes, were also given away by the king, the
ascetics taking them away, each as many as he liked. King Yudhishthira of
righteous soul, having thus roved through the woods and beheld the
diverse retreats of ascetics and made many gifts, returned to the place
where his uncle was. He saw king Dhritarashtra, that lord of Earth, at
his ease, with Gandhari beside him, after having finished his morning
rites. The righteous-souled monarch saw also his mother, Kunti, seated
not much remote from that place, like a disciple with bent head, endued
with humility. He saluted the old king, proclaiming his name. 'Sit down'
were the words the old king said. Receiving Dhritarashtra's permission,
Yudhishthira sat himself down on a mat of Kusa grass. Then the other sons
of Pandu with Bhima among them, O thou of Bharata's race, saluted the
king and touched his feet and sat themselves down, receiving his
permission. The old Kuru king, surrounded by them, looked exceedingly
beautiful. Indeed, he blazed with a Vedic splendour like Vrihaspati in
the midst of the celestials. After they had sat themselves down, many
great Rishis, viz., Satayupa and others, who were denizens of
Kurukshetra, came there. The illustrious and learned Vyasa, possessed of
great energy, and reverenced by even the celestial Rishis, showed
himself, at the head of his numerous disciples, unto Yudhishthira. The
Kuru king Dhritarashtra, Kunti's son Yudhishthira of great energy, and
Bhimasena and others, stood up and advancing a few steps, saluted those
guests. Approaching near, Vyasa, surrounded by Satayupa and others,
addressed king Dhritarashtra, saying,--'Be thou seated.' The illustrious
Vyasa then took an excellent seat made of Kusa grass placed upon a black
deer-skin and covered with a piece of silken cloth. They had reserved
that seat for him. After Vyasa had been seated, all those foremost of
regenerate persons, endued with abundant energy, sat themselves down,
having received the permission of the Island-born sage."



SECTION XXVIII

"Vaisampayana said, 'After the high-souled Pandavas had all been seated,
Satyavati's son Vyasa said,--O Dhritarashtra of mighty arms, hast thou
been able to achieve penances? Is thy mind, O king, pleased with thy
residence in the woods? Has the grief that was thine, born of the
slaughter of thy sons in battle, disappeared from thy heart? Are all thy
perceptions, O sinless one, now clear? Dost thou practise the ordinances
of forest life after having made thy heart firm? Does my daughter-in-law,
Gandhari, allow herself to be overwhelmed by grief? She is possessed of
great wisdom. Endued with intelligence, that queen understands both
Religion and Wealth. She is well conversant with the truths that relate
to both prosperity and adversity. Does she still grieve? Does Kunti, O
king, who in consequence of her devotion to the service of her seniors,
left her children, attend to thy wants and serve thee with all humility?
Have the high-minded and high-souled king, Yudhishthira, the son of
Dharma and Bhima and Arjuna and the twins been sufficiently comforted?
Dost thou feet delight at seeing them? Has thy mind become freed from
every stain? Has thy disposition, O king, become pure in consequence of
the increase of thy knowledge? This aggregate of three, O king, is the
foremost of all concerns, O Bharata, viz., abstension from injury to any
creature, truth, and freedom from anger. Does thy forest life any longer
prove painful to thee? Art thou able to earn with thy own exertions the
products of the wilderness for thy food? Do fasts give thee any pain now?
Hast thou learnt, O king, how the high-souled Vidura, who was Dharma's
self, left this world? Through the curse of Mandavya, the deity of
Righteousness became born as Vidura. He was possessed of great
intelligence. Endued with high penances, he was high-souled and
high-minded. Even Vrihaspati among the celestials, and Sukra among the
Asuras, was not possessed of such intelligence as that foremost of
persons. The eternal deity of Righteousness was stupefied by the Rishi
Mandavya with an expenditure of his penances earned for a long time with
great care.[45] At the command of the Grandsire, and through my own
energy, Vidura of great intelligence was procreated by me upon a soil
owned by Vichitraviryya. A deity of deities, and eternal, he was, O king,
thy brother. The learned know him to be Dharma in consequence of his
practices of Dharana and Dhyana.[46] He grows with (the growth of) truth,
self-restraint, tranquillity of heart, compassion, and gifts. He is
always engaged in penances, and is eternal. From that deity of
Righteousness, through Yoga-puissance, the Kuru king Yudhishthira also
took his birth. Yudhishthira, therefore, O king, is Dharma of great
wisdom and immeasurable intelligence. Dharma exists both here and
hereafter, and is like fire or wind or water or earth or space. He is, O
king of kings, capable of going everywhere and exists, pervading the
whole universe. He is capable of being beheld by only those that are the
foremost of the deities and those that are cleansed of every sin and
crowned with ascetic success. He that is Dharma is Vidura; and he that is
Vidura is the (eldest) son of Pandu. That son of Pandu. O king, is
capable of being perceived by thee. He stays before thee as thy servitor.
Endued with great Yoga-puissance, thy high-souled brother, that foremost
of intelligent men, seeing the high-souled Yudhishthira, the son of
Kunti, has entered into his person. These also, O chief of Bharata's
race, I shall unite with great benefit. Know, O son, that I am come here
for dispelling thy doubts. Some feat that has never been accomplished
before by any of the great Rishis, some wonderful effect of my
penances,--I shall show thee. What object is that, O king, whose
accomplishment thou desirest from me? Tell me what is that which thou
wishest to see or ask or hear? O sinless one, I shall accomplish it.'



SECTION XXIX

(Putradarsana Parva)

"Janamejaya said, 'Tell me. O learned Brahmana, what that wonderful feat
was which the great Rishi Vyasa of high energy accomplished after his
promise to the old king, made when Dhritarashtra, that lord of Earth,
that foremost one of Kuru's race, had taken up his abode in the forest,
with his wife and with his daughter-in-law Kunti; and after, indeed,
Vidura had left his own body and entered into Yudhishthira, and at the
time when all the sons of Pandu were staying in the ascetic retreat. For
how many days did the Kuru king Yudhishthira of unfading glory stay, with
his men, in the woods? On what food, O puissant one, did the high-souled
Pandavas support themselves, with their men, and wives, while they lived
in the woods? O sinless one, do thou tell me this.'

"Vaisampayana said, 'With the permission of the Kuru king, the Pandavas,
O monarch, with their troops and the ladies of their household, supported
themselves on diverse kinds of food and drink and passed about a month in
great happiness in that forest. Towards the close of that period, O
sinless one, Vyasa came there. While all those princes sat around Vyasa,
engaged in conversation on diverse subjects, other Rishis came to that
spot. They were Narada, and Parvata and Devala of austere penances, and
Viswavasu and Tumvuru, and Chitrasena., O Bharata. Endued with severe
penances, the Kuru king Yudhishthira, with the permission of
Dhritarashtra, worshipped them according to due rites. Having obtained
that worship from Yudhishthira, all of them sat down on sacred seats
(made of Kusa grass), as also on excellent seats made of peacock
feathers. After they had all taken their seats, the Kuru king of high
intelligence took his seat there, surrounded by the sons of Pandu.
Gandhari and Kunti and Draupadi, and she of the Sattwata race, and other
ladies of the royal household also sat down. The conversation that then
arose was excellent and had reference to topics connected with piety, and
the Rishis of old, and the deities and the Asuras. At the close of that
conversation Vyasa of great energy, that foremost of eloquent men, that
first of all persons conversant with the Vedas, highly gratified,
addressed the blind monarch and once more said,--'Burning as thou art
with grief on account of thy children, I know, O king of kings, what
object is cherished by thee in thy heart. The sorrow that always exists
in the heart of Gandhari, that which exists in the heart of Kunti, and
that also which is cherished by Draupadi in her heart, and that burning
grief, on account of the death of her son, which Krishna's sister
Subhadra also cherishes, are all known to me. Hearing of this meeting, O
king, of thine with all these princes and princesses of thy house, I have
come here, O delighter of the Kauravas, for dispelling thy doubts. Let
the deities and Gandharvas, and all these great Rishis, behold today the
energy of those penances which I have acquired for these long years.
Therefore, O king, tell me what wish of thine I shall grant today. I am
puissant enough to grant thee a boon. Behold the fruit of my penances.'
Thus addressed by Vyasa of immeasurable understanding, king Dhritarashtra
reflected for a moment and then prepared to speak. He said,--'I am
exceedingly fortunate. Lucky am I in obtaining thy favour. My life is
crowned with success today,--since this meeting has happened between me
and ye all of great piety. Today I shall attain to that highly happy goal
which is reserved for me, since, ye ascetics endued with wealth of
penances, ye who are equal to Brahma himself, I have succeeded in
obtaining this meeting with you all. There is not the least doubt that
this sight that I have obtained of you all has cleansed me of every sin.
Ye sinless ones, I have no longer any fear in respect of my end in the
next world. Full as I am of love for my children, I always cherish their
remembrance. My mind, however, is always tortured by the recollection of
the diverse acts of wrong which my wicked son of exceedingly evil
understanding perpetrated. Possessed of a sinful understanding, he always
persecuted the innocent Pandavas. Alas, the whole Earth has been
devastated by him, with her steeds, elephants and men. Many high-souled
kings, rulers of diverse realms, came for siding my son and succumbed to
death. Alas, leaving their beloved sires and wives and their very
life-breaths, all those heroes have become guests of the king of the
dead. What end, O regenerate one, has been attained by those men who have
been slain, for the sake of their friend, in battle? What end also has
been attained by my sons and grandsons who have fallen in the fray? My
heart is always pained at the thought of my having brought about the
slaughter of the mighty Bhishma, the son of Santanu, and of Drona, that
foremost of Brahmanas, through my foolish and sinful son who was an
injurer of his friends. Desirous of obtaining the sovereignty of the
Earth, he caused the Kuru race, blazing with prosperity, to be
annihilated. Reflecting on all this, I burn day and night with grief.
Deeply afflicted with pain and grief, I am unable to obtain peace of
mind. Indeed, O father, thinking of all this, I have no peace of mind.'

"Vaisampayana continued, 'Hearing these lamentations expressed in diverse
ways, of that royal sage, the grief, O Janamejaya, of Gandhari, became
fresh. The grief also of Kunti, of the daughter of Drupada, of Subhadra,
and of the other members, male and female, and the daughters-in-law, of
the Kuru race, became equally green. Queen Gandhari, with bandaged eyes,
joining her hands, addressed her father-in-law. Deeply afflicted with
grief on account of the slaughter of her sons, she said,--'O foremost of
ascetics, sixteen years have passed over the head of this king grieving
for the death of his sons and divested of peace of mind. Afflicted with
grief on account of the slaughter of his children, this king
Dhritarashtra, always breathes heavily, and never sleeps at night. O
great Rishi, through the power of thy penances thou art competent to
create new worlds. What need I say then about showing this king his
children who are now in the other world? This Krishna, the daughter of
Drupada, hath lost all her kinsmen and children. For this, she who is the
dearest of my daughters-in-law grieves exceedingly. The sister of
Krishna, viz., Subhadra of sweet speech, burning with the loss of her
son, grieves as deeply. This lady that is respected by all, that is the
wife of Bhurisravas, afflicted with grief on account of the fate that has
overtaken her husband, always indulges in heart-rending lamentations. Her
father-in-law was the intelligent Valhika of Kuru's race. Alas, Somadatta
also was slain, along with his sire, in the great battle![47] Alas, a
century of sons, heroes that never retreated from battle, belonging to
this son of thine, this king of great intelligence and great prosperity,
has been slain in battle. The hundred wives of those sons are all
grieving and repeatedly enhancing the grief of both the king and myself.
O great ascetic, stricken by that great slaughter, they have gathered
round me. Alas, those high-souled heroes, those great car warriors, my
fathers-in-law, Somadatta and others,--alas, what end has been theirs, O
puissant one? Through thy grace, O holy one, that will happen in
consequence of which this lord of Earth, myself, and this daughter-in-law
of thine, viz., Kunti, shall all become freed from our grief. After
Gandhari had said so, Kunti, whose face had become wasted through
observance of many hard vows, began to think of her secret-born son
endued with solar effulgence. The boon giving Rishi Vyasa, capable of
both beholding and hearing what happened at a remote distance, saw that
the royal mother of Arjuna was afflicted with grief. Unto her Vyasa
said,--'Tell me, O blessed one, what is in thy mind. Tell me what thou
wishest to say. At this, Kunti, bending her head unto her father-in-law,
and overcome with bashfulness, said these words unto him, relating to the
occurrences of the past.'"



SECTION XXX

"Kunti said, 'O holy one, thou art my father-in-law and therefore, my
deity of deities. Verily, thou art my god of gods. Hear my words of
truth. An ascetic named Durvasas, who is of the regenerate order and who
is full of wrath, came to my father's house for eleemosynary charity. I
succeeded in gratifying him by the purity of my external behaviour and of
my mind, as also by refusing to notice the many wrongs he did. I did not
give way to wrath although there was much in his behaviour quite capable
of exciting that passion. Served with care, the great ascetic became
highly pleased with me and disposed to grant me a boon. 'Thou must accept
the boon I shall give,' were his words to me. Fearing his curse, I
answered him, saying,--'So be it.' The regenerate Rishi once more said
unto me,--'O blessed damsel, O thou of beautiful face, thou wilt become
the mother of Dharma. Those deities whom thou wilt summon will be
obedient to thee.' Having said those words, the regenerate one vanished
away from my sight. I became filled with wonder. The mantra, however,
which the Rishi gave has dwelt in my memory at all times. One day,
sitting within my chamber I beheld the sun rising. Desiring to bring the
maker of day before me, I recollected the words of the Rishi. Without any
consciousness of the fault I committed, I summoned the deity from mere
girlishness. The deity, however, of a thousand rays, (summoned by me)
came to my presence. He divided himself in twain. With one portion he was
in the firmament, and with the other he stood on the Earth before me.
With one he heated the worlds and with another he came to me. He told me,
while I was trembling at his sight, these words,--'Do thou ask a boon of
me.' Bowing unto him with my head, I asked him to leave me. He replied
unto me, saying,--'I cannot bear the idea of coming to thee fruitlessly.
I shall consume thee as also that Brahmana who gave thee the Mantra as a
boon.' The Brahmana who had done no evil--I wished to protect from
Surya's curse. I therefore, said--'Let me have a son like thee, O god.'
The deity of thousand rays then penetrated me with his energy and
stupefied me completely. He then said unto me,--'Thou wilt have a son,'
and then went back to the firmament. I continued to live in the inner
apartments and desirous of saying the honour of my sire, I cast into the
waters my infant son named Karna who thus came into the world secretly.
Without doubt, through the grace of that god, I once more became a
virgin, O regenerate one, even as the Rishi Durvasas had said unto me.
Foolish that I am, although he knew me for his mother when he grew up, I
yet made no effort to acknowledge him. This burns me, O regenerate Rishi,
as is well-known to thee. Whether it is sinful or not so, I have told
thee truth. It behoveth thee, O holy one, to gratify the craving I feel
for beholding that son of mine. O foremost of ascetics, let this king
also, O sinless one, obtain the fruition today of that wish of his which
he cherishes in his bosom and which has become known to thee.' Thus
addressed by Kunti, Vyasa, that foremost of all persons, said unto her in
reply,--'Blessed be thou; all that thou hast said unto me will happen.
(As regards the birth of Karna) no fault is ascribable to thee. Thou wert
restored to virginity. The deities are possessed of (Yoga) puissance.
They are able to penetrate human bodies.[48] There are deities. They
beget (offspring) by thought alone. By word, by sight, by touch, and by
sexual union, also, they beget children. These are the five methods. Thou
belongest to the order of humanity. Thou hast no fault (in what
happened). Know this. O Kunti. Let the fever of thy heart be dispelled.
For those that are mighty, everything is becoming. 'For those that are
mighty, everything is pure. For those that are mighty, everything is
meritorious. For those that are mighty, everything is their own.'"



SECTION XXXI.

"Vyasa said, 'Blessed be thou, O Gandhari, thou shalt behold thy sons and
brothers and friends and kinsmen along with thy sires this night like men
risen from sleep. Kunti also shall behold Karna, and she of Yadu's race
shall behold her son Abhimanyu. Draupadi shall behold her five sons, her
sires, and her brothers also. Even before ye had asked me, this was the
thought in my mind. I entertained this purpose when I was urged to that
effect by the king, by thee, O Gandhari, and by Kunti. Thou shouldst not
grieve for those foremost of men. They met with death in consequence of
their devotion to the established practices of Kshatriyas. O faultless
one, the work of the gods could not but be accomplished. It was for
accomplishing that object that those heroes came down on Earth. They were
all portions of the deities. Gandharvas and Apsaras, and Pisachas and
Guhyakas and Rakshasas, many persons of great sanctity, many individuals
crowned with success (of penances), celestial Rishis, deities and Danavas
and heavenly Rishis of spotless character, met with death on the
battle-field of Kurukshetra.[49] It is heard that he that was the
intelligent king of the Gandharvas, and named Dhritarashtra, took birth
in the world of men as thy lord Dhritarashtra. Know that Pandu of
unfading glory and distinguished above all others, sprung from the
Maruts. Kshattri and Yudhishthira are both portions of the deity of
Righteousness. Know that Duryodhana was Kali, and Sakuni was Dwapara. O
thou of good features, know that Dussasana and others were all Rakshasas.
Bhimasena of great might, that chastiser of foes, is from the Maruts.
Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.
Hrishikesa is Narayana, and the twins are the Aswins. The foremost of
heat-giving ones, viz., Surya, having divided his body in twain,
continued with one portion to give heat to the worlds and with another to
live (on Earth.) as Karna. He that took his birth as the son of Arjuna,
that gladdener of all, that heir to the possessions of the Pandavas, who
was slain by six great car-warriors (fighting together), was Soma. He was
born of Subhadra. Through Yoga-puissance he had divided himself in twain.
Dhrishtadyumna who sprung with Draupadi from the sacrificial fire, was an
auspicious portion of the deity of fire. Sikhandin was a Rakshasa. Know
that Drona was a portion of Vrihaspati, and that Drona's son is born of a
portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus that
became born as a human being. Thus, O thou of great wisdom, the deities
had taken birth as human beings, and after having accomplished their
purposes have gone back to Heaven. That sorrow which is in the hearts of
you all, relating to the return of these to the other world, I shall
today dispel. Do you all go towards the Bhagirathi.--You will then behold
all those that have been slain on the field of battle.'

"Vaisampayana continued, 'All the persons there present, having heard the
words of Vyasa, raised a loud leonine shout and then proceeded towards
the Bhagirathi. Dhritarashtra with all his ministers and the Pandavas, as
also with all those foremost of Rishis and Gandharvas that had come
there, set out as directed. Arrived at the banks of Ganga, that sea of
men took up their abode as pleased them. The king possessed of great
intelligence, with the Pandavas, took up his abode in a desirable spot,
along with the ladies and the aged ones of his household. They passed
that day as if it were a whole year, waiting for the advent of the night
when they would behold the deceased princes. The Sun then reached the
sacred mountain in the west and all those persons, having bathed in the
sacred stream, finished their evening rites."'



SECTION XXXII

"Vaisampayana said, 'When night came, all those persons, having finished
their evening rites, approached Vyasa. Dhritarashtra of righteous soul,
with purified body and with mind solely directed towards it, sat there
with the Pandavas and the Rishis in his company. The ladies of the royal
household sat with Gandhari in a secluded spot. All the citizens and the
inhabitants of the provinces ranged themselves according to their years.
Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred
waters of the Bhagirathi, summoned all the deceased warriors, viz., those
that had fought on the side of the Pandavas, those that had fought for
the Kauravas, including highly blessed kings belonging to diverse realms.
At this, O Janamejaya, a deafening uproar was heard to arise from within
the waters, resembling that which had formerly been heard of the forces
of the Kurus and the Pandavas. Then those kings, headed by Bhishma and
Drona, with all their troops, arose by thousands from the waters of the
Bhagirathi. There were Virata and Drupada, with their sons and forces.
There were the sons of Draupadi and the son of Subhadra, and the Rakshasa
Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior
Sakuni, and the other children, endued with great strength, of
Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and
Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,
and Salya, and Vrishasena with his younger brother. There were prince
Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all
the children of Sikhandin, and Dhrishtaketu, with his younger brother.
There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika,
and Somadatta, and king Chekitana. These and many others, who for their
number cannot be conveniently named, appeared on that occasion. All of
them rose from the waters of the Bhagirathi, with resplendent bodies.
Those kings appeared, each clad in that dress and equipt with that
standard and that vehicle which he had while fighting on the field. All
of them were now robed in celestial vestments and all had brilliant
ear-rings. They were free from all animosity and pride, and divested of
wrath and jealousy. Gandharvas sang their praises, and bards waited on
them, chanting their deeds. Robed in celestial vestments and wearing
celestial garlands, each of them was waited upon by bands of Apsaras. At
that time, through the puissance of his penances, the great ascetic, the
son of Satyavati, gratified with Dhritarashtra, gave him celestial
vision. Endued with celestial knowledge and strength, Gandhari of great
fame saw all her children as also all that had been slain in battle. All
persons assembled there beheld with steadfast gaze and hearts filled with
wonder that amazing and inconceivable phenomenon which made the hair on
their bodies stand on its end. It looked like a high carnival of
gladdened men and women. That wondrous scene looked like a picture
painted on the canvas. Dhritarashtra, beholding all those heroes, with
his celestial vision obtained through the grace of that sage, became full
of joy, O chief of Bharata's race."'



SECTION XXXIII

"Vaisampayana said. 'Then those foremost of men divested of wrath and
jealousy, and cleansed of every sin, met with one another, agreeably to
those high and auspicious ordinances that have been laid down by
regenerate Rishis. All of them were happy of hearts and looked like gods
moving in Heaven. Son met with sire or mother, wives with husbands,
brother with brother, and friend with friend, O king. The Pandavas, full
of joy, met with the mighty bowman Karna as also with the son of
Subhadra, and the children of Draupadi. With happy hearts the sons of
Pandu approached Karna, O monarch, and became reconciled with him. All
those warriors, O chief of Bharata's race, meeting with one another
through the grace of the great ascetic, became reconciled with one
another. Casting off all unfriendliness, they became established on amity
and peace. It was even thus that all those foremost of men, viz., the
Kauravas and other kings became united with the Kurus rid other kinsmen
of theirs as also with their children. The whole of that night they
passed in great happiness. Indeed, the Kshatriya warriors, in consequence
of the happiness they felt, regarded that place as Heaven itself. There
was no grief, no fear, no suspicion, no discontent, no reproach in that
region, as those warriors, O monarch, met with one another on that night.
Meeting with their sires and brothers and husbands and sons, the ladies
cast off all grief and felt great raptures of delight. Having sported
with one another thus for one night, those heroes and those ladies,
embracing one another and taking one another's leave returned to the
places they had come from. Indeed, that foremost of ascetics dismissed
that concourse of warriors. Within the twinkling of an eye that large
crowd disappeared in the very sight of all those (living) persons. Those
high-souled persons, plunging into the sacred river Bhagirathi proceeded,
with their cars and standards, to their respective abodes. Some went to
the regions of the gods, some to the region of Brahman, some to the
region of Varuna, and some to the region of Kuvera. Some among those
kings proceeded to the region of Surya. Amongst the Rakshasas and
Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in
delightful attitudes, went in the company of the deities. Even thus did
all those high-souled persons disappear with their vehicles and animals
and with all their followers. After all of them had gone away, the great
sage, who was standing in the waters of the sacred stream viz., Vyasa of
great righteousness and energy, that benefactor of the Kurus, then
addressed those Kshatriya ladies who had become widows, and said these
words, 'Let those amongst these foremost of women that are desirous of
attaining to the regions acquired by their husbands cast away all sloth
and quickly plunge into the sacred Bhagirathi.--Hearing these words of
his, those foremost ladies, placing faith in them, took the permission of
their father-in-law, and then plunged into the waters of the Bhagirathi.
Freed from human bodies, those chaste ladies then proceeded, O king, with
their husbands to the regions acquired by the latter. Even thus, those
ladies of virtuous conduct, devoted to their husbands entering, the
waters of the Bhagirathi, became freed from their mortal tenements and
attained to the companionship of their husbands in the regions acquired
by them. Endued with celestial forms, and adorned with celestial
ornaments, and wearing celestial vestments and garlands, they proceeded
to those regions where their husbands had found their abodes. Possessed
of excellent behaviour and many virtues, their anxieties all dispelled,
they were seen to ride on excellent cars, and endued with every
accomplishment they found those regions of happiness which were theirs by
right. Devoted to the duties of piety, Vyasa, at that time, becoming a
giver of boons, granted unto all the men there assembled the fruition of
the wishes they respectively cherished. People of diverse realms, hearing
of this meeting between the hallowed dead and living human beings, became
highly delighted. That man who duly listens to this narrative meets with
everything that is dear to him. Indeed, he obtains all agreeable objects
both here and hereafter. That man of learning and science, that foremost
of righteous persons, who recites this narrative for the hearing of
others acquires great fame here and an auspicious end hereafter, as also
a union with kinsmen and all desirable objects. Such a man has not to
undergo painful labour for his sustenance, and meets with all sorts of
auspicious objects in life. Even these are the rewards reaped by a person
who, endued with devotion to Vedic studies and with penances, recites
this narrative in the hearing of others. Those persons who possessed of
good conduct, devoted to self-restraint, cleansed of all sins by the
gifts they make, endued with sincerity, having tranquil souls, freed from
falsehood and the desire of injuring others, adorned with faith, belief
in the scriptures, and intelligence, listen to this wonderful parvan,
surely attain to the highest goal hereafter."



SECTION XXXIV

"Sauti said, 'Hearing this story of the re-appearance and departure of
his forefathers, king Janamejaya of great intelligence became highly
pleased. Filled with joy, he once more questioned Vaisampayana on the
subject of the reappearance of dead men, saying,--"How is it possible for
persons whose bodies have been destroyed to re-appear in those very
forms?" Thus asked, that foremost of regenerate persons, viz., the
disciple of Vyasa, that first of speakers, possessed of great energy,
thus answered Janamejaya.

"Vaisampayana said, 'This is certain, viz., that acts are never destroyed
(without their consequences being enjoyed or endured). Bodies, O king,
are born of acts; so also are features. The great primal elements are
eternal (indestructible) in consequence of the union with them of the
Lord of all beings. They exist with what is eternal. Accordingly, they
have no destruction when the non-eternal are destroyed. Acts done without
exertion are true and foremost, and bear real fruit. The soul, united
however with such acts as require exertion for their accomplishment,
enjoys pleasure and pain.[50] Though united so (that is, with pleasure
and pain), yet it is a certain inference that the soul is never modified
by them, like the reflection of creatures in a mirror. It is never
destroyed.[51] As long as one's acts are not exhausted (by enjoyment or
endurance of their fruits good and bad), so long does one regard the body
to be oneself. The man, however, whose acts have been exhausted, without
regarding the body to be self, takes the self to be something
otherwise.[52] Diverse existent objects (such as the primal elements and
the senses, etc.) attaining to a body, become united as one. To men of
knowledge who understand the difference (between the body and self),
those very objects become eternal.[53] In the Horse-sacrifice, this Sruti
is heard in the matter of the slaying of the horse. Those which are the
certain possessions of embodied creatures, viz., their life-breaths (and
the senses, etc.), exist eternally even when they are borne to the other
world. I shall tell thee what is beneficial, if it be agreeable to thee,
O king. Thou hast, while employed in thy sacrifices, heard of the paths
of the deities. When preparations were made for any sacrifice of thine,
the deities became beneficially inclined to thee. When indeed, the
deities were thus disposed and came to thy sacrifices, they were lords in
the matter of the passage (from this to the next world) of the animals
slain.[54] For this reason, the eternal ones (viz., Jivas), by adoring
the deities in sacrifices, succeed in attaining to excellent goals. When
the five primal elements are eternal, when the soul also is eternal, he
called Purusha (viz., the soul invested with case) is equally so. When
such is the case, he who beholds a creature as disposed to take diverse
forms, is regarded as having an erroneous understanding. He who indulges
in too much grief at separation is, I think, a foolish person. He who
sees evil in separation should abandon union. By standing aloof, no
unions are formed, and sorrow is cast off, for sorrow in the world is
born of separation.[55] Only he who understands the distinction between
body and self, and not another, becomes freed from the erroneous
conviction. He that knows the other (viz., self) attains to the highest
understanding and becomes freed from error.[56] As regards creatures.
they appear from an invisible state, and once more disappear into
invisibleness. I do not know him. He also does not know me. As regards
myself, renunciation is not yet mine.[57] He that is not possessed of
puissance enjoys or endures the fruits of all his acts in those too dies
in which he does them. If the act be a mental one, its consequences are
enjoyed or endured mentally; if it be done with the body, its
consequences are to be enjoyed or endured in the body.'"[58]



SECTION XXXV

"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons.
Obtaining eye-sight through the grace of the Rishi, he beheld, for the
first time, O perpetuator of Kuru's race, those children of his that were
very like his own self. That foremost of men, viz., the Kuru monarch, had
learnt all the duties of kings, as also the Vedas and the Upanishadas,
and had acquired certitude of understanding (from the same source).
Vidura of great wisdom attained to high success through the power of his
penances. Dhritarashtra also attained to great success in consequence of
having met the ascetic Vyasa.'

"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me
my sire in that form which he had, clad as he used to be clad, and as old
as he was when he departed from this world, I may then believe all that
thou hast told me. Such a sight will be most agreeable to me. Indeed, I
shall regard myself crowned with success. I shall have gained a certainty
of conclusion. O, let my wish be crowned with fruition through the grace
of that foremost of Rishis.'

"Sauti said,--'After king Janamejaya had said these words, Vyasa of great
energy and intelligence showed his grace and brought Parikshit (from the
other world). King Janamejaya beheld his royal father, possessed of great
beauty, brought down from Heaven, in the same form that he had and of the
same age as he was (at the time of leaving this world). The high-souled
Samika also, and his son Sringin, were similarly brought there. All the
counsellors and ministers of the king beheld them. King Janamejaya.
performing the final bath in his sacrifice, became highly glad. He poured
the sacred water on his father, even as he caused it to be poured on
himself. Having undergone the final bath, the king addressed the
regenerate Astika who had sprung from the race of the Yayavaras and who
was the son of Jaratkaru, and said these words,--'O Astika, this
sacrifice of mine is fraught with many wonderful incidents, since this my
sire has been seen by me--he who has dispelled all my sorrows.'

"Astika said, 'The performer of that sacrifice in which the ancient
Rishi, the Island-born Vyasa, that vast receptacle of penances, is
present, is sure, O foremost one of Kuru's race, to conquer both the
worlds. O son of the Pandavas, thou hast heard a wonderful history. The
snakes have been consumed into ashes and have followed the footsteps of
thy sire. Through thy truthfulness, O monarch, Takshaka has with
difficulty escaped a painful fate. The Rishis have all been worshipped.
Thou hast seen also the end that has been attained by thy high-souled
sire. Having heard this sin-cleansing history thou hast achieved abundant
merit. The knots of thy heart have been untied through sight of this
foremost of person. They that are the supporters of the wings of
Righteousness, they that are of good conduct and excellent disposition,
they at sight of whom sins become attenuated,--we should all bow to them.'

"Sauti continued, 'Having heard this from that foremost of regenerate
ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in
every way. Conversant with all duties he then asked the Rishi
Vaisampayana of unfading glory about the sequel, O best of ascetics, of
king Dhritarashtra's residence in the woods.'"



SECTION XXXVI

"Janamejaya said, 'Having seen his sons and grandsons with all their
friends and followers, what, indeed, did that ruler of men, viz.,
Dhritarashtra, and king Yudhishthira also, do?'

"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz.,
the re-appearance of his children, the royal sage, Dhritarashtra, became
divested of his grief and returned (from the banks of the Bhagirathi) to
his retreat. The common people and all the great Rishis, dismissed by
Dhritarashtra, returned to the places they respectively wished. The
high-souled Pandavas, accompanied by their wives, and with a small
retinue, went to the retreat of the high-souled monarch. Then Satyavati's
son, who was honoured by regenerate Rishis and all other persons, arrived
at the retreat, addressed Dhritarashtra, saying,--'O mighty-armed
Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast
heard diverse discourses from Rishis of great knowledge and sacred deeds,
of wealth of penances and excellence of blood, of conversance with the
Vedas and their branches, of piety and years, and of great eloquence. Do
not set thy mind again on sorrow. He that is possessed of wisdom is never
agitated at ill luck. Thou hast also heard the mysteries of the deities
from Narada of celestial form. Thy children have all attained, through
observance of Kshatriya practices, to that auspicious goal which is
sanctified by weapons. Thou hast seen how they move about at will in
great happiness. This Yudhishthira of great intelligence is awaiting thy
permission, with all his brothers and wives and kinsmen. Do thou dismiss
him. Let him go back to his kingdom and rule it. They have passed more
than a month in thus residing in the woods. The station of sovereignty
should always be well guarded. O king, O thou of Kuru's race, [thy]
kingdom has many foes.' Thus addressed by Vyasa of incomparable energy,
the Kuru king, well-versed in words, summoned Yudhishthira and said unto
him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all
thy brothers. Through thy grace, O king, grief no longer stands in my
way. I am living as happily, O son, with thee here as if I were in the
city called after the elephant. With thee as my protector, O learned one,
I am enjoying all agreeable objects. I have obtained from thee all those
services which a son renders to his sire. I am highly gratified with
thee. I have not the least dissatisfaction with thee, O mighty-armed one.
Go now, O son, without tarrying here any longer. Meeting with thee, my
penances are being slackened. This my body, endued with penances, I have
been able to sustain only in consequence of my meeting with thee.[59]
These two mothers of thine, subsisting now upon fallen leaves of trees,
and observing vows similar to mine, will not live long. Duryodhana and
others, who have become denizens of the other world, have been seen by
us, through the puissance of Vyasa's penances and through (the merit of)
this my meeting with thee. O sinless one, the purpose of my life has been
attained. I now wish to set myself to the practice of the austerest of
penances. It behoveth thee to grant me permission. On thee now the
obsequial cake, the fame and achievements, and the race of our ancestors,
rest. O mighty-armed one, do thou then depart either tomorrow or this
very day. Do not tarry, O son. O chief of Bharata's race, thou hast
repeatedly heard what the duties are of kings. I do not see what more I
can say unto thee. I have no longer any need with thee, O thou of great
puissance.'

"Vaisampayana continued, 'Unto the (old) monarch who said so, king
Yudhishthira replied,--'O thou that art conversant with every rule of
righteousness, it behoveth thee, not to cast me off in this way. I am
guilty of no fault. Let all my brothers and followers depart as they
like. With steadfast vows I shall wait upon thee and upon these two
mothers of mine.' Unto him Gandhari then said,--'O son, let it not be so.
Listen, the race of Kuru is now dependant on thee. The obsequial cake
also of my father-in-law depends on thee. Depart then, O son. We have
been sufficiently honoured and served by thee. Thou shouldst do what the
king says. Indeed, O son, thou shouldst obey the behests of thy sire.'

"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira,
rubbing his eyes which were bathed in tears of affection, said these
words of lament. 'The king casts me off, as also Gandhari of great fame.
My heart, however, is bound to thee. How shall I, filled as I am with
grief, leave thee? I do not, however, at the same time, venture to
obstruct thy penances, O righteous lady. There is nothing higher than
penances. It is by penances that one attains to the Supreme. O queen, my
heart no longer turns as of old towards kingdom. My mind is wholly set
upon penances now. The whole Earth is empty now. O auspicious lady, she
does not please me any longer. Our kinsmen have been reduced in number.
Our strength is no longer what it was before. The Panchalas have been
wholly exterminated. They exist in name only. O auspicious lady, I do not
behold any one that may assist as their re-establishment and growth. All
of them have been consumed to ashes by Drona on the field of battle.
Those that remained were slain by Drona's son at night. The Chedis and
the Matsyas, who were our friends, no longer exist. Only the tribes of
the Vrishnis are all that remain, Vasudeva having upheld them. Beholding
only the Vrishnis I wish to live. My desire of life, however, is due to
my wish of acquiring merit and not wealth or enjoyment. Do thou cast
auspicious looks upon us all. To obtain thy sight will be difficult for
us. The king will commence to practise the most austere and unbearable of
penances.' Hearing these words, that lord of battle, the mighty-armed
Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--'O
chief of Bharata's race, I dare not leave my mother. Do thou return to
the capital soon. I shall practise penances, O puissant one. Even here I
shall emaciate my body by penances, engaged in serving the feet of the
king and of these my mothers.' Unto that mighty-armed hero, Kunti, after
an embrace, said--'Depart, O son. Do not say so. Do my bidding. Do all of
you go hence. Let peace be yours. Ye sons, let happiness be yours. By
your stay here, our penances will be obstructed. Bound by the ties of my
affection for thee, I shall fall off from my high penances. Therefore, O
son, leave us. Short is the period that we have of life, O thou of great
puissance.' By these and diverse other speeches of Kunti, the minds of
Sahadeva and king Yudhishthira were composed. Those foremost ones of
Kuru's race, having received the permission of their mother as also of
the (old) monarch, saluted the latter and began to take his leave.'

"Yudhishthira said, 'Gladdened by auspicious blessings, we shall return
to the capital. Indeed, O king, having received thy permission, we shall
leave this retreat, freed from every sin.' Thus addressed by the
high-souled king Yudhishthira the just, that royal sage, viz.,
Dhritarashtra, blessed Yudhishthira and gave him permission. The king
comforted Bhima, that foremost of all persons endued with great strength.
Endued with great energy and great intelligence, Bhima showed his
submissiveness to the king. Embracing Arjuna and clasping those foremost
of men, viz., the twins also, and blessing them repeatedly, the Kuru king
gave them permission to depart. They worshipped the feet of Gandhari and
received her blessings also. Their mother Kunti then smelt their heads,
and dismissed them. They then circumambulated the king like calves, when
prevented from sucking their dams. Indeed, they repeatedly walked round
him, looking steadfastly at him.[60] Then all the ladies of the Kaurava
household, headed by Draupadi, worshipped their father-in-law according
to the rites laid down in the scriptures, and took his leave. Gandhari
and Kunti embraced each of them, and blessing them bade them go. Their
mothers-in-law instructed them as to how they should conduct themselves.
Obtaining leave, they then departed, with their husbands. Then loud
sounds were heard, uttered by the charioteers that said,--'Yoke,
yoke,'--as also of camels that grunted aloud and of steeds that neighed
briskly. King Yudhishthira, with his wives and troops and all his
kinsmen, set out for Hastinapura."'



SECTION XXXVII

(Naradagamana Parva)

"Vaisampayana said, 'After two years had elapsed from the date of the
return of the Pandavas (from the retreat of their sire), the celestial
Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king,
that foremost of speakers, viz., Yudhishthira, having duly worshipped
him, caused him to take a seat. After the Rishi had rested awhile, the
king asked him, saying,--'It is after a long time that I behold thy holy
self arrived at my court. Art thou in peace and happiness, O learned
Brahmana? What are those countries which thou hast passed through? What
shall I do to thee? Do thou tell me. Thou art the foremost of regenerate
ones, and thou art our highest refuge.'

"Narada said, 'I have not seen thee for a long while. Hence it is that I
have come to thee from my ascetic retreat. I have seen many sacred
waters, and the sacred stream Ganga also, O king.'

"Yudhishthira said, 'People dwelling on the banks of Ganga report that
the high-souled Dhritarashtra is practising the austerest of penances.
Hast thou seen him there? Is that perpetuator of Kuru's race in peace?
Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How,
indeed, is it faring with that royal sire of mine? I desire to hear this,
O holy one, if thou hast seen the king (and knowest of his condition).'

"Narada said, 'Listen, O king, with calmness to me as I tell thee what I
have heard and seen in that ascetic retreat. After thy return from
Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded
towards Gangadwara. That intelligent monarch took with him his (sacred)
fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta
caste, and all the Yajakas. Possessed of wealth of penances, thy sire set
himself to the practice of severe austerities. He held pebbles of stone
in his mouth and had air alone for his subsistence, and abstained
altogether from speech. Engaged in severe penances, he was worshipped by
all the ascetics in the woods. In six months the king was reduced only to
a skeleton. Gandhari subsisted on water alone, while Kunti took a little
every sixth day. The sacred fire, O monarch, (belonging to the Kuru king)
was duly worshipped by the sacrificing assistants that were with him,
with libations of clarified butter poured on it. They did this whether
the king saw the rite or not. The king had no fixed habitation. He became
a wanderer through those woods. The two queens, as also Sanjaya, followed
him. Sanjaya acted as the guide on even and uneven land. The faultless
Pritha, O king, became the eye of Gandhari. One day, that best of kings
proceeded to a spot on the margin of Ganga. He then bathed in the sacred
stream and finishing his ablutions turned his face towards his retreat.
The wind rose high. A fierce forest-conflagration set in. It began to
burn that forest all around. When the herds of animals were being burnt
all around, as also the snakes that inhabited that region, herds of wild
boars began to take themselves to the nearest marshes and waters. When
that forest was thus afflicted on all sides and such distress came upon
all the living creatures residing there, the king, who had taken no food,
was incapable of moving or exerting himself at all. Thy two mothers also,
exceedingly emaciated, were unable to move. The king, seeing the
conflagration approach him from all sides, addressed the Suta Sanjaya,
that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a
place where the fire may not burn thee. As regards ourselves, we shall
suffer our bodies to be destroyed by this fire and attain to the highest
goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this
death, brought on by a fire that is not sacred, will prove calamitous to
thee. I do not, however, see any means by which thou canst escape from
this conflagration. That which should next be done should be indicated by
thee.' Thus addressed by Sanjaya the king once more said,--'This death
cannot be calamitous to us, for we have left our home of our own accord.
Water, fire, wind, and abstention from food,[61] (as means of death), are
laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without
any delay. Having said these words to Sanjaya, the king concentrated his
mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding
him in that attitude, Sanjaya walked round him. Endued with intelligence,
Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of
a Rishi, and himself possessed of great wisdom, the king acted as he was
told. Restraining all the senses, he remained like a post of wood. The
highly blessed Gandhari, and thy mother Pritha too, remained in the same
attitude. Then thy royal sire was overtaken by the forest-conflagration.
Sanjaya, his minister, succeeded in escaping from that conflagration. I
saw him on the banks of Ganga in the midst of ascetics. Endued with great
energy and great intelligence, he bade them farewell and then started for
the mountains of Himavat. Even thus the high-souled Kuru king met with
his death, and it was even thus that Gandhari and Kunti, thy two mothers,
also met with death, O monarch. In course of my wanderings at will, I saw
the bodies of that king and those two queens, O Bharata. Many ascetics
came to that retreat, having heard of the end of king Dhritarashtra. They
did not at all grieve for that end of theirs. There, O best of men, I
heard all the details of how the king and the two queens, O son of Pandu,
had been burnt. O king of kings, thou shouldst not grieve for him. The
monarch, of his own will, as also Gandhari and thy mother, obtained that
contact with fire.'

"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this
world, the high-souled Pandavas all gave way to great grief. Loud sounds
or wailing were heard within the inner apartments of the palace. The
citizens also, hearing of the end of the old king, uttered loud
lamentations. 'O fie! cried king Yudhishthira in great agony, raising his
arms aloft. Thinking of his mother, he wept like a child. All his
brothers too, headed by Bhimasena, did the same. Hearing that Pritha had
met with such a fate, the ladies of the royal household tittered loud
lamentations of grief. All the people grieved upon hearing that the old
king, who had become childless, had been burnt to death and that the
helpless Gandhari too had shared his fate. When those sounds of wailing
ceased for a while, king Yudhishthira the just, stopping his tears by
summoning all his patience, said these words."'



SECTION XXXVIII

"Yudhishthira said, 'When such a fate overtook that high-souled monarch
who was engaged in austere penances, notwithstanding the fact of his
having such kinsmen as ourselves all alive, it seems to me, O regenerate
one, that the end of human beings is difficult to guess. Alas, who would
have thought that the son of Vichitraviryya would thus be burnt to death.
He had a hundred sons each endued with mighty arms and possessed of great
prosperity. The king himself had the strength of ten thousand elephants.
Alas, even he has been burnt to death in a forest-conflagration! Alas, he
who had formerly been fanned with palm leaves by the fair hands of
beautiful women was fanned by vultures with their wings after he had been
burnt to death in a forest-conflagration! He who was formerly roused from
sleep every morning by bands of Sutas and Magadhas had to sleep on the
bare ground through the acts of my sinful self. I do not grieve for the
famous Gandhari who had been deprived of all her children. Observing the
same vows as her husband, she has attained to those very regions which
have become his. I grieve, however, for Pritha who, abandoning the
blazing prosperity of her sons, became desirous of residing in the woods.
Fie on this sovereignty of ours, fie on our prowess, fie on the practices
of Kshatriyas! Though alive, we are really dead! O foremost of superior
Brahmanas, the course of Time is very subtle and difficult to understand,
inasmuch as Kunti, abandoning sovereignty, became desirous of taking up
her abode in the forest. How is it that she who was the mother of
Yudhishthira, of Bhima, of Vijaya, was burnt to deathlike a helpless
creature. Thinking of this I become stupefied. In vain was the deity of
fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that
service he has burnt to death the mother of his benefactor! Alas, how
could that deity burn the mother of Arjuna. Putting on the guise of a
Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on
the deity of fire! Fie on the celebrated success of Partha's shafts! This
is another incident, O holy one, that appears to me to be productive of
greater misery, for that lord of Earth met with death by union with a
fire that was not sacred. How could such a death overtake that royal sage
of Kuru's race who, after having ruled the whole Earth, was engaged in
the practice of penances. In that great forest there were fires that had
been sanctified with mantras. Alas, my father has made his exit from this
world, coming in contact with an unsanctified fire! I suppose that
Pritha, emaciated and reduced to a form in which all her nerves became
visible, must have trembled in fear and cried aloud, saying,--O son
Yudhishthira, and awaited the terrible approach of the conflagration. She
must have also said,--O Bhima, rescue me from this danger--when she, my
mother, was surrounded on all sides by that terrible conflagration. Among
all her sons, Sahadeva, was her darling. Alas, that heroic son of
Madravati did not rescue her.' Hearing these lamentations of the king,
those persons that were present there began to weep, embracing each
other. In fact, the five sons of Pandu were so stricken with grief that
they resembled living creatures at the time of the dissolution of the
universe. The sound of lamentations uttered by those weeping heroes,
filling the spacious chambers of the palace, escaped therefrom and
penetrated the very welkin."'



SECTION XXXIX

"Narada said, 'The king has not been burnt to death by an unsanctified
fire. I have heard this there. I tell thee, O Bharata, such has not been
the fate of Vichitraviryya. It has been heard by us that when the old
king endued with great intelligence and subsisting on air alone entered
the woods (after his return from Gangadwara), he caused his sacrificial
fires to be duly ignited. Having performed his sacred rites therewith, he
abandoned them all. Then the Yajaka Brahmanas he had with him cast off
those fires in a solitary part of the woods and went away as they liked
on other errands, O foremost one of Bharata's race. The fire thus cast
off grew in the woods. It then produced a general conflagration in the
forest. Even this is what I have heard from the ascetics dwelling on the
banks of Ganga. United with that (sacred) fire of his own, O chief of the
Bharatas, the king, as I have already said unto thee, met with death on
the banks of Ganga. O sinless one, this is what the ascetics have told
me,--those, viz., whom I saw on the banks of the sacred Bhagirathi, O
Yudhishthira. Thus O lord of Earth, king Dhritarashtra, coming into
contact with his own sacred fire, departed from this world and attained
to that high goal that has been his. Through service rendered by her to
her seniors, thy mother, O lord of men, has attained to very great
success. There is not the slightest doubt of this. It behoveth thee, O
king of kings, to now discharge the rites of water to their honour, with
all thy brothers. Let, therefore, the necessary steps be taken towards
that end.'

"Vaisampayana continued,--'Then that lord of Earth, that foremost of men,
that upholder of the burthens of the Pandavas, went out, accompanied by
all his brothers as well as the ladies of his household. The inhabitants
of the city as also those of the provinces, impelled by their loyalty,
also went out. They all proceeded towards the banks of Ganga, every one
clad in only single peace of raiment. Then all those foremost of men,
having plunged into the stream, placed Yuyutsu at their head, and began
to offer oblations of water unto the high-souled king. And they also gave
similar oblations unto Gandhari and Pritha, naming each separately and
mentioning their families. Having finished those rites that cleanse the
living, they came back but without entering their capital took up their
residence outside of it. They also despatched a number of trusted people
well conversant with the ordinances relating to the cremation of the
dead, to Gangadwara where the old king had been burnt to death. The king,
having rewarded those men beforehand, commanded them to accomplish those
rites of cremation which the bodies of Dhritarashtra and Gandhari and
Kunti still awaited.[62] On twelfth day, the king, properly purified,
duly performed the Sraddhas of his deceased relations, which were
characterised by gifts in abundance. Referring to Dhritarashtra,
Yudhishthira made many gifts of gold and silver, of kine and costly beds.
Uttering the names of Gandhari and Pritha, the king, endued with great
energy, made many excellent gifts. Every man received what thing he
wished and as much of it as he wished. Beds and food, and cars and
conveyances, and jewels and gems, and other wealth were given away in
profusion. Indeed, the king referring to his two mothers, gave away cars
and conveyances, robes and coverlets, various kinds of food, and female
slaves adorned with diverse ornaments. Having thus made many kinds of
gifts in profusion, that lord of Earth then entered his capital called
after the elephant. Those men who had gone to the banks of Ganga at the
command of the king, having disposed of (by cremation) the remains of the
king and two queens, returned to the city. Having duly honoured those
remains with garlands and scents of diverse kinds and disposed of them,
they informed Yudhishthira of the accomplishment of their task. The great
Rishi Narada, having comforted king Yudhishthira of righteous soul, went
away to where he liked. Even thus did king Dhritarashtra make his exit
from this world after having passed three years in the forest and ten and
five years in the city. Having lost all his children in battle, he had
many gifts in honour of his kinsmen, relatives, and friends, his brethren
and own people. King Yudhishthira after the death of his uncle, became
very cheerless. Deprived of his kinsmen and relatives, he somehow bore
the burthen of sovereignty.

One should listen with rapt attention to this Asramavasika Parvan, and
having heard it recited, one should feed Brahmanas with Habishya,
honouring them with scents and garlands."'

The end of Asramavasika Parvan.

FOOTNOTES

1. The derivation of Aralikas is explained by Nilakantha thus; Potherbs
cut off with a kind of weapon called Ara are called Aralu. They who were
expert in cooking those potherbs were called Aralikas. Ragakhandava was
manufactured from piper longum, dry ginger, sugar, and the juice of
Phaseolus Mango.

2. It will be remembered, Earth, unable to bear her load of population,
prayed to the Grandsire for lightening that load. The Grandsire urged
Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and
brought about a lightening of Earth's load.

3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.
Everybody does not accept these gifts, for their acceptance causes a
Brahmana to fall away from his status.

4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The
sense is the same.

5. The king gets a sixth share of the penances performed by the Rishis
living under his protection. The demerit, again, of all evil deeds done
within his realm is shared by the king, for such deeds become possible
through absence of supervision by the king.

6. Formerly kings and noblemen wore jewels and medicinal herbs on their
arms. The last were enclosed in drum-like capsules of gold, hermetically
closed on both sides. It was believed that jewels and medicinal herbs are
a great protection against many evils.

7. The eight limbs of a kingdom are the law, the judge, the assessors,
the scribe, the astrologer, gold, fire, and water.

8. Atta is explained by Nilakantha as the space kept for the soldiers to
tread upon.

9. Grass may conceal the spies of foes. The darkness of night also may do
the same.

10. Adanaruchi is a very civil way of indicating corrupt officials and
thieves. Inflictors of severe punishments were looked upon as tyrants
deserving of being put down. Heavy fines were at one time interdicted in
England. Sahasapriya is a doer of rash deeds, such as culpable homicide
not amounting to murder, to adopt the terminology of the Indian Penal
Code.

11. i.e., content to work on receiving their food only. Their wages
should not be higher that' what is needed to feed them.

12. The word Mandala has been explained below in verse 5. The distinction
between Udasinas and Madhyasthas, as explained by Nilakantha, is that the
former are neutrals, while the latter are those who cherish equal
sentiments towards both the parties.

13. The four kinds of foes, as explained by the commentator, are (1) foes
proper, (2) allies of foes, (3) those that wish victory to both sides,
and (4) those that wish defeat to both sides. As regards Atatayins, they
are six, viz., (1) he that sets fire to one's house, (2) he that mixes
poison with one's food, (3) he that advances, weapon in hand, with
hostile intent, (4) he that robs one of one's wealth, (5) he that invades
one's fields, and (6) he that steals one's wife.

14. The sixty are thus made up. Eight consisting of agriculture and the
rest; twenty-eight consisting of forces and the rest; fourteen consisting
of atheists and the rest and eighteen consisting of counsels and the rest.

15. i.e., land that is fertile, gold that is pure, and men that are
strong.

16. The wards Kasyanchidapadi should be construed with what follows.

17. The cane yields when pressure is directed towards it. In the Santi
Parva occurs the detailed conversation between the Ocean and the Rivers.
The former enquired why, when the Rivers washed down the largest trees,
they could not wash into the Ocean a single cane. The answer was that the
cane was yielding; the trees were not so.

18. War and peace are each of two kinds, i.e., war with a strong foe and
that with a weak foe: peace with a strong foe and that with a weak foe.
The Bengal texts wrongly read dividhopayam or vividhopayam.

19. I expand this verse a little, following the commentator.

20. Strength is of three kinds, as explained in the next verse.

21. Utsaha is readiness or alacrity, of the forces to attack the foe:
prabhusakti is the complete mastery of the king over his forces, i.e.,
through discipline. By strength of counsels, in this connection, is meant
well-formed plans of attack and defence.

22. Maulam is explained as the strength of money. In modern warfare also,
money is called 'the sinews of war'. Atavivala or the force consisting of
foresters, was, perhaps, the body of Irregulars that supported a regular
army of combatants. Bhritavala implies the regular army, drawing pay from
the state at all times. In India, standing armies have existed from
remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,
and engineers, who looked after the roads and the transport, as also of
traders who supplied the army with provision.

23. A sakata array was an array after the form of a car. It is described
in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a
circular array with angular projections. It is the same with what is now
called the starry with angular projections. It is the same what is now
called the starry array, many modern forts being constructed on this
plan. The Vajra is a wedge-like array. It penetrates into the enemy's
divisions like a wedge and goes out, routing the foe. It is otherwise
called suchivyuha.

24. i.e., meet the foe whether within his own kingdom or invade the foe's
realm and thus oblige the foe to fall back for resisting him there.

25. i.e., for obtaining fame here and felicity hereafter.

26. Those who die become at first what is called Preta. They remain so
for one year, till the Sapindikarana Sraddha is performed. They then
become united with the Pitris. The gifts made in the first Sraddha as
also in the monthly ones, have the virtue of rescuing the Preta or
bringing him an accession of merit. The gifts in annual Sraddhas also
have the same efficacy.

27. The text in verse 2, where mention is made of thousands of years as
embracing the rule of Yudhishthira, is evidently vitiated.

28. The correct reading is jane and not kshane.

29. 'It is difficult to imagine why the rider of the Sindhus, Jayadratha,
only should be regarded as a wrong-doer to the Pandavas. In the matter of
the slaying of Abhimanyu he played a very minor part, by only guarding
the entrance of the array against the Pandava warriors. It is true he had
attempted to abduct Draupadi from the forest retreat of the Pandavas, but
even in this, the wrong was not so great as that which Duryodhana and
others inflicted on the Pandavas by dragging Draupadi to the court of the
Kurus.

30. The usual way in which gifts are made at the present day on occasions
of Sraddhas and marriages or other auspicious rites very nearly resembles
what is described here. Instead of dedicating each gift with mantras and
water and making it over to the receiver, all the articles in a heap are
dedicated with the aid of mantras. The guests are then assembled, and are
called up individually. The Adhyaksha or superintendent, according to a
list prepared, names the gifts to be made to the guest called up. The
tellers actually make them over, the scribes noting them down.

31. Each gift that was indicated by Dhritarashtra was multiplied ten
times at the command of Yudhishthira.

32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her
lord was very great, had, from the days of her marriage, kept her eyes
bandaged refusing to look on the world which her lord could not see.

33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,
therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore
is Kunti's mother-in-law. The eldest brother is looked upon as a father.

34. To live watching the faces of others is to live in dependence on
others.

35. It has been pointed out before that mahadana means gifts of such
things as elephants, horses, cars and other vehicles, boats, etc. The
giver wins great merit by making them, but the receiver incurs demerit by
acceptance, unless he happens to be a person of exceptional energy. To
this day, acceptors of such gifts are looked upon as fallen men.

36. The words that Kunti spoke were just. The opposition her sons offered
was unreasonable. Hence, their shame.

37. 'Brahmi night' implies a night in course of which sacred hymns are
sung.

38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who
are armed with tiger-like claws made of iron and tied to their waists.

39. Suradevata is like karivringhati or govalivardda.

40. Ulupi is implied.

41. Implying the unfair character of the fight, for one on the earth
should never be assailed by one on his car.

42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a
Sudra through the curse of the Rishi Animandavya. Both, therefore, were
of the same essence. When Vidura left his human body, he entered the body
of Yudhishthira and thus the latter felt himself strengthened greatly by
the accession.

43. Nilakantha here implies the peacock and not the blue jay, for the
word keka is applied to the notes of the peacock alone. Datyuhas are
gallinules or a species of Chatakas whose cry resembles, Phatik
jal--phatik jal--phatik jal! repeated very distinctly, the second
syllable being lengthened greatly.

44. Audumvaran is an adjective of kalasan. It means 'made of copper'.
Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity
at one extremity only. Sruv is a ladle having cup-like cavities at both
extremities.

45. Whenever a Brahmana cursed another, his penances underwent a
diminution. Forgiveness was the highest virtue of the Brahmana. His power
lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a
portion of his hard-earned penances. Previously, the plea of minority or
non-age could not be urged in the court of Dharma. Mandavya forced Dharma
to admit that plea in the matter of punishment for offences.

46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The
former implies the fixing of the mind on one thing; the latter is the
abstraction of the mind from surrounding objects.

47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.
Valhika, therefore, was the grand-father-in-law of the lady mentioned by
Gandhari.

48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,
the capacity of becoming minute and subtile, etc.

49. The sense is that those had been incarnated as human beings and
fighting with one another met with death as regards their human existence.

50. Nilakantha explains that anayasakritani karma implies the religion of
Nivritti, for the religion of Pravritti consists of acts that require
ayasa or exertion for their accomplishment. The religion of Nivritti or
abstention from acts is said hereto be true and superior, and productive
of real fruit, in the form, that is, of Emancipation. The soul, however,
in the generality of cases, united with ebhih, by which is meant
ayasa-kritam karma, that is, the acts done in pursuance of the religion
of Pravritti, becomes embodied and, therefore, enjoys happiness or
endures misery as the case may be.

51. The sense seems to be this--when a creature stands before a mirror,
its image is formed in the mirror; such reflection, however, never
affects the mirror in the least, for when the object leaves the vicinity
of the mirror, the image or reflection vanishes away. The soul is like
the mirror. Pleasure and pain are like reflections in it. They come and
go away without the soul being at all modified by them in anyway.
Pleasure and pain are destructible, but not so the soul.

52. The ordinary man thinks this conglomeration of diverse objects to be
his self. The man of wisdom who has exhausted his acts does not think so.
He is freed from the obligation of taking a body.

53. The sense probably is this. En the case of ordinary men, the
component parts of the body dissolve away, while Yogins can keep such
parts from dissolution as long as they like.

54. The sense is, the deities bear away to the next world the animals
slain in sacrifices Through the bodies of such animals are apparently
destroyed, yet their life-breaths and senses continue to exist.

55. The sense is that as wives etc., when lost, are sources of sorrow,
wise men should abstain from contracting such relations. They might then
be free from sorrow.

56. Paraparajnah is one that understands the distinction between body and
sell. Apara is, therefore, one that is not possessed of such knowledge;
hence, as Nilakantha explains, it implies one who has not attained to
Jnana nishtha. What is said in the second line is that he that adores
saguna Brahma, succeeds afterwards, through such adoration, in reaching
to nirguna Brahma.

57. The sense seems to be this: we spring from the unmanifest and
disappear once more in the unmanifest. The Bengal texts read the first
line incorrectly. It is adarsanalapatitah. The second line is
unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do
not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is
explained as a due to karanabhat. But who is asau? 'I have no
renunciation,' or 'renunciation is not yet mine,' implies that
Emancipation, which directly flows from renunciation, is not mine.

58. What is stated here is that if a man does an act that is bad, its
consequences he will have to endure in a human body. The same with regard
to rewards. By doing a meritorious act in one's human form, one will
enjoy its good consequences in one's human body. So acts done mentally
affect the mind and those done with the body affect the body.

It should be noted that the whole of the above translation is offered
tentatively. A verbal rendering has been attempted. The chain of
reasoning is not at all clear. The commentator has done much to elucidate
the sense, but the original obscurities have scarcely been removed.

59. The Bengal reading manah is incorrect. It should be punah.

60. Nripam pradakshinam chakru is the construction. Nivarana has
snanapanat understood after it.

61. Vikarshanam is emaciation of the body by abstention from all food.

62. The verb anvacat from root sas can govern two objectives. Here the
two objectives are purushan and krityani

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 16

Mausala-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.



1

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.

Vaishampayana said: "When the thirty-sixth year (after the battle) was
reached, the delighter of the Kurus, Yudhishthira, beheld many unusual
portents. Winds, dry and strong, and showering gravels, blew from every
side. Birds began to wheel, making circles from right to left. The great
rivers ran in opposite directions. The horizon on every side seemed to be
always covered with fog. Meteors, showering (blazing) coals, fell on the
Earth from the sky. The Suns disc, O king, seemed to be always covered
with dust. At its rise, the great luminary of day was shorn of splendour
and seemed to be crossed by headless trunks (of human beings). Fierce
circles of light were seen every day around both the Sun and the Moon.
These circles showed three hues. Their edges seemed to be black and rough
and ashy-red in colour. These and many other omens, foreshadowing fear
and danger, were seen, O king, and filled the hearts of men with anxiety.
A little while after, the Kuru king Yudhishthira heard of the wholesale
carnage of the Vrishnis in consequence of the iron bolt. The son of
Pandu, hearing that only Vasudeva and Rama had escaped with life,
summoned his brothers and took counsel with them as to what they should
do. Meeting with one another, they became greatly distressed upon hearing
that the Vrishnis had met with destruction through the Brahmanas rod of
chastisement. The death of Vasudeva, like the drying up of the ocean,
those heroes could not believe. In fact the destruction of the wielder of
Saranga was incredible to them. Informed of the incident about the iron
bolt, the Pandavas became filled with grief and sorrow. In fact, they sat
down, utterly cheerless and penetrated with blank despair."

Janamejaya said: "Indeed, O holy one, how was it that the Andhakas along
with Vrishnis, and those great car-warriors, the Bhojas, met with
destruction in the very sight of Vasudeva?"

Vaishampayana continued: "When the thirty-sixth year was reached (after
the great battle) a great calamity overtook the Vrishnis. Impelled by
Time, they all met with destruction in consequence of the iron bolt."

Janamejaya said: "Cursed by whom did those heroes, the Vrishnis, the
Andhakas, and the Bhojas, met with destruction? O foremost regenerate
persons, do thou tell me this in detail.

Vaishampayana continued: "One day, the Vrishni heroes numbering Sarana
amongst them, saw Vishvamitra and Kanwa and Narada arrived at Dwaraka.
Afflicted by the rod of chastisement wielded by the deities, those
heroes, causing Samva to be disguised like a woman, approached those
ascetics and said, This one is the wife of Vabhru of immeasurable energy
who is desirous of having a son. Ye Rishis, do you know for certain what
this one will bring forth?

"Hear now, O king, what those ascetics, attempted to be thus deceived,
said: This heir of Vasudeva, by name Samva, will bring forth a fierce
iron bolt for the destruction of the Vrishnis and the Andhakas. Ye wicked
and cruel ones, intoxicated with pride, through that iron bolt ye will
become the exterminators of your race with the exception of Rama and
Janarddana. The blessed hero armed with the plough will enter the ocean,
casting off his body, while a hunter of the name of Jara will pierce the
high-souled Krishna while lying on the ground.

"Endeavoured to be deceived by those wicked ones, those ascetics, with
eyes red in wrath, looked at each other and uttered those words. Having
said so they then proceeded to see Keshava. The slayer of Madhu, informed
of what had taken place, summoned all the Vrishnis and told them of it.
Possessed of great intelligence and fully acquainted with what the end of
his race would be, he simply said that that which was destined would
surely happen. Hrishikesa having said so, entered his mansion. The Lord
of the universe did not wish to ordain otherwise. When the next day came,
Samva actually brought forth an iron bolt through which all the
individuals in the race of the Vrishnis and the Andhakas became consumed
into ashes. Indeed, for the destruction of the Vrishnis and the Andhakas,
Samva brought forth, through that curse, a fierce iron bolt that looked
like a gigantic messenger of death. The fact was duly reported to the
king. In great distress of mind, the king (Ugrasena) caused that iron
bolt to be reduced into fine powder. Men were employed, O king, to cast
that powder into the sea. At the command of Ahuka, of Janarddana, of
Rama, and of the high-souled Vabhru, it was, again, proclaimed throughout
the city that from that day, among all the Vrishnis and the Andhakas no
one should manufacture wines and intoxicating spirits of any kind, and
that whoever would secretly manufacture wines and spirits should be
impaled alive with all his kinsmen. Through fear of the king, and knowing
that it was the command of Rama also of unimpeachable deeds, all the
citizens bound themselves by a rule and abstained from manufacturing
wines and spirits."



2

Vaishampayana said: "While the Vrishnis and the Andhakas were thus
endeavouring (to avoid the impending calamity), the embodied form of Time
(death) every day wandered about their houses. He looked like a man of
terrible and fierce aspect. Of bald head, he was black and of tawny
complexion. Sometimes he was seen by the Vrishnis as he peered into their
houses. The mighty bowmen among the Vrishnis shot hundreds and thousands
of shafts at him, but none of these succeeded in piercing him, for he was
none else than the Destroyer of all creatures. Day by day strong winds
blew, and many were the evil omens that arose, awful and foreboding the
destruction of the Vrishnis and the Andhakas. The streets swarmed with
rats and mice. Earthen pots showed cracks or broke from no apparent
cause. At night, the rats and mice ate away the hair and nails of
slumbering men. Sarikas chirped, sitting within the houses of the
Vrishnis. The noise made by those birds ceased not for even a short while
by day or by night. The Sarashas were heard to imitate the hooting of the
owl, and goats imitated the cries, O Bharata, of jackals. Many birds
appeared, impelled by Death, that were pale of complexion but that had
legs red of hue. Pigeons were seen to always disport in the houses of the
Vrishnis. Asses were born of kine, and elephants of mules. Cats were born
of bitches, and mouse of the mongoose. The Vrishnis, committing sinful
acts, were not seen to feel any shame. They showed disregard for
Brahmanas and the Pitris and the deities, They insulted and humiliated
their preceptors and seniors. Only Rama and Janardana acted differently.
Wives deceived their husbands, and husbands deceived their wives. Fires,
when ignited, cast their flames towards the left. Sometimes they threw
out flames whose splendour was blue and red. The Sun, whether when rising
or setting over the city, seemed to be surrounded by headless trunks of
human form. In cook rooms, upon food that was clean and well-boiled, were
seen, when it was served out for eating, innumerable worms of diverse
kinds. When Brahmanas, receiving gifts, blessed the day or the hour
(fixed for this or that undertaking) or when high-souled men were engaged
in silent recitations, the heavy tread was heard of innumerable men
running about, but no one could be seen to whom the sound of such tread
could be ascribed. The constellations were repeatedly seen to be struck
by the planets. None amongst the Yadavas could, however, obtain a sight
of the constellation of his birth. When the Panchajanya was blown in
their houses, asses of dissonant and awful voice brayed aloud from every
direction. "Beholding these signs that indicated the perverse course of
Time, and seeing that the day of the new moon coincided with the
thirteenth (and the fourteenth) lunation, Hrishikesa, summoning the
Yadavas, said unto them these words: The fourteenth lunation has been
made the fifteenth by Rahu once more. Such a day had happened at the time
of the great battle of the Bharatas. It has once more appeared, it seems,
for our destruction. "The slayer of Keshi, Janardana, thinking upon the
omens that Time showed, understood that the thirty-sixth year had come,
and that what Gandhari, burning with grief on account of the death of her
sons, and deprived of all her kinsmen, had said was about to transpire.
The present is exactly similar to that time when Yudhishthira noted at
such awful omens when the two armies had been arrayed in order of battle.
Vasudeva, having said so, endeavoured to bring about those occurrences
which would make Gandharis words true. That chastiser of foes commanded
the Vrishnis to make a pilgrimage to some sacred water. The messengers
forthwith proclaimed at the command of Keshava that the Vrishnis should
make a journey to the sea-coast for bathing in the sacred waters of the
ocean."



3

Vaishampayana said: "At that time the Vrishni ladies dreamed every night
that a woman of black complexion and white teeth, entering their abodes,
laughed aloud and ran through Dvaraka, snatching from them the auspicious
threads in their wrists. The men dreamt that terrible vultures, entering
their houses and fire-chambers, gorged themselves on their bodies. Their
ornaments and umbrellas and standards and armour were seen to be taken
away by terrible Rakshasas. In the very sight of the Vrishnis, the discus
of Krishna, given by Agni, made of iron and having its nave composed of
hardest adamant, ascended into the firmament. In the very sight of
Daruka, the excellent car of Vasudeva, of solar effulgence, and properly
equipped, was taken away by the horses yoked unto it. Those foremost of
steeds, numbering four, (Saivya, Sugriva, Meghapushpa and Valahaka), and
endued with the speed of thought, fled away, dragging the car after them
along the surface of the ocean. The two great standards of Krishnas car
and Valadevas car, that with the device of Garuda and that bearing the
device of the palmyra, which were reverently worshipped by those two
heroes, were taken away by Apsaras who, day and night, called upon the
Vrishnis and the Andhakas to set out on a pilgrimage to some sacred
water. When these omens were seen and heard, those foremost of men, the
mighty car-warriors of the Vrishnis and the Andhakas, became desirous of
setting out, with their whole families, on a pilgrimage to some sacred
water. They prepared diverse kinds of viands and edibles and diverse
kinds of wines and meat. The troops of the Vrishnis and the Andhakas,
blazing with beauty and endued with fierce energy, then set out from the
city on cars and steeds and elephants. The Yadavas, then, with their
wives, proceeded to Prabhasa and took up their residence there, each in
the (temporary) habitation that was assigned to him, and all having an
abundance of provisions consisting of edibles and drink.

"Hearing that they had taken up their abode on the sea-coast, Uddhava,
the wisest of men, who was, besides, well-versed in Yoga, proceeded there
and took his leave (for departing). Krishna, with joined hands, saluted
Uddhava, and seeing him bent on departing (from the world) and knowing
that the destructions of the Vrishnis was at hand, did not feel any
disposition to prevent him. The mighty car-warriors among the Vrishnis
and the Andhakas, whose hour had come, then saw Uddhava proceed on his
great journey, filling the whole welkin with his splendour. The Vrishnis,
mixing with wine the food that had been cooked for high-souled Brahmanas,
gave it away unto monkeys and apes. Those heroes of fierce energy then
began their high revels, of which drinking formed the chief feature, at
Prabhasa. The entire field echoed with the blare of hundreds of trumpets
and abounded with actors and dancers plying their vocations. In the very
sight of Krishna, Rama began to drink, with Kritavarma, Yuyudhana and
Gada; and Vabhru also did the same. Then Yuyudhana, inebriated with wine,
derisively laughing at and insulting Kritavarma in the midst of that
assembly, said, What Kshatriya is there who, armed with weapons, will
slay men locked in the embraces of sleep and, therefore, already dead?
Hence, O son of Hridika, the Yadavas will never tolerate what thou hast
done. When Yuyudhana had said these words, Pradyumna, that foremost of
car-warriors, applauded them, expressing his disregard for the son of
Hridika.

"Highly incensed at this, Kritavarma, emphasising his disregard for
Satyaki, by pointing to him with his left hand, said these words:
Professing thyself to be a hero, how couldst thou so cruelly slay the
armless Bhurishrava who, on the field of battle, ( gave up all hostile
intentions and) sat in praya?

"Hearing these words of his, Keshava, that slayer of hostile heroes,
giving way to wrath, cast an angry glance at Kritavarma. Then Satyaki
informed the slayer of Madhu as to how Kritavarma had behaved towards
Satrajit for taking away from him the celebrated gem Syamantaka. Hearing
the narrative, Satyabhama, giving way to wrath and tears, approached
Keshava and sitting on his lap enhanced his anger (for Kritavarma). Then
rising up in a rage, Satyaki said, I swear to thee by Truth that I shall
soon cause this one to follow in the wake of the five sons of Draupadi,
and of Dhrishtadyumna and Shikhandithey that were slain by this sinful
wretch, while they were asleep, with the assistance of Dronas son. O thou
of slender waist, Kritavarmas period of life and fame have come to their
end.

"Having said these words, Satyaki rushed at Kritavarma and severed his
head with a sword in the very sight of Keshava. Yuyudhana, having
achieved this feat, began to strike down others there present. Hrishikesa
ran to prevent him from doing further mischief. At that time, however, O
monarch, the Bhojas and Andhakas, impelled by the perverseness of the
hour that had come upon them, all became as one man and surrounded the
son of Sini. Janardana of mighty energy, knowing the character of the
hour, stood unmoved without giving way to anger at the sight of those
heroes rushing in wrath at Satyaki from every side. Urged by fate and
inebriated with drink, they began to strike Yuyudhana with the pots from
which they had been eating. When the son of Sini was being thus
assaulted, Rukminis son became highly enraged. He rushed forward for
rescuing Satyaki who was engaged with the Bhojas and the Andhakas. Endued
with might of arms and wealth of energy, those two heroes exerted
themselves with great courage. But as the odds were overwhelming, both of
them were slain in the very sight of Krishna. The delighter of the Yadus,
beholding his own son, and the son of Sini too, slain, took up, in wrath,
a handful of the Eraka grass that grew there. That handful of grass
became a terrible bolt of iron endued with the energy of the thunderbolt.
With it Krishna slew all those that came before him. Then the Andhakas
and the Bhojas, the Saineyas and the Vrishnis, urged by Time, struck one
another in that fearful melee. Indeed, O king, whoever amongst them took
up in wrath a few blades of the Eraka grass, these, in his hands, became
soon converted into a thunderbolt, O puissant one. Every blade of grass
there was seen to be converted into a terrible iron bolt. All this, know,
O king, was due to the curse denounced by Brahmanas. He who hurled a
blade of grass saw that it pierced through even such things as were
utterly impenetrable. In fact, every blade was seen to become a terrible
bolt having the force of thunder. Son killed sire, and sire killed son, O
Bharata. Inebriated with wine, they rushed and fell upon one another. The
Kukuras and the Andhakas met with destruction like insects rushing at a
blazing fire. As they were thus being slaughtered, no one among them
thought of escaping by fight. Knowing that the hour of destruction had
come, the mighty-armed Keshava stood there, eyeing everything. Indeed,
the slayer of Madhu stood, raising a bolt of iron formed of a blade of
grass. Beholding that Samva was slain, as also Charudeshna and Pradyumna
and Aniruddha, Madhava became filled with rage. Beholding Gada lying dead
on the ground, his wrath became enhanced. The wielder of Sarnga and the
discus and the mace then exterminated the Vrishnis and the Andhakas.
Hear, O king, what that conquerer of hostile towns, Vabhru of mighty
energy and Daruka then said to Krishna, O holy one, a very large number
of men has been slain by thee. Turn now to where Rama has gone. We wish
to go there where he has proceeded."



4

Vaishampayana said: "Then Daruka and Keshava and Vabhru left that spot,
following in the wake of Rama (for discovering his retreat). They beheld
that hero of infinite energy sitting thoughtfully, reclining his back
against a tree, in a solitary spot of earth. Finding Rama of great soul,
Krishna commanded Daruka, saying, Going to the Kurus, inform Partha of
this great slaughter of the Yadus. Let Arjuna come here quickly, hearing
of the destruction of the Yadavas through the Brahmanas curse.

"Thus addressed, Daruka, deprived of his senses by grief, proceeded on a
car to the (capital of the) Kurus. After Daruka had gone away, Keshava,
seeing Vabhru waiting on him, told him these words: Do thou go quickly
for protecting the ladies. Let not robbers do them any injury, tempted by
the wealth (that is with them). Thus commanded by Keshava, Vabhru, still
helpless with wine but cheerless at the slaughter of his kinsmen,
departed. He had rested for a while by the side of Keshava, but as soon
as he had proceeded to a distance, the iron-bolt, attaching itself to a
mallet in the hands of a hunter, suddenly sprang of itself upon that
solitary survivor of the Yadava race and slew him, who also had been
included in the curse of the Brahmanas. Beholding Vabhru slain, Keshava
of great energy addressed his elder brother and said, Do thou, O Rama
wait for me here till I place the ladies under the care of kinsmen.

"Entering the city of Dwaravati, Janardana said these words unto his
father, Do thou protect all the ladies of our house, till Dhananjaya
comes. At the skirts of the forest Rama is waiting for me. I shall meet
him today. This great carnage of the Yadus has been beheld by me even as
I beheld before the carnage of those Kshatriyas who were the foremost
ones of Kurus race. It is impossible for me to see this city of the
Yadavas without the Yadus beside me. Know that proceeding to the woods I
shall practise penances with Rama in my company. Having said these words,
Krishna touched the feet of his father with his head, and quickly left
his presence. Then a loud wail of sorrow arose from the ladies and
children of his house. Hearing that loud sound of wailing uttered by the
weeping ladies, Keshava retraced his foot-steps and said unto them,
Arjuna will come here. That foremost of man will relieve you of your
grief.

"Proceeding then to the forest, Keshava beheld Rama sitting in a solitary
spot thereof. He also saw that Rama had set himself to Yoga and that from
out his mouth was issuing a mighty snake. The colour of that snake was
white. Leaving the human body (in which he had dwelt so long), that
high-souled naga of a 1,000 heads and having a form as large as that of a
mountain, endued besides with red eyes, proceeded along that way which
led to the ocean. Ocean himself, and many celestial snakes, and many
sacred Rivers were there, for receiving him with honour. There were
Karkotaka and Vasuki and Takshaka and Prithusravas and Varuna and
Kunjara, and Misri and Sankha and Kumuda and Pundarika, and the
high-souled Dhritarashtra, and Hrada and Kratha and Sitikantha of fierce
energy, and Chakramanda and Atishanda, and that foremost of Nagas called
Durmukha, and Amvarisha, and king Varuna himself, O monarch. Advancing
forward and offering him the Arghya and water to wash his feet, and with
diverse other rites, they all worshipped the mighty Naga and saluted him
by making the usual enquiries.

"After his brother had thus departed from the (human) world, Vasudeva of
celestial vision, who was fully acquainted with the end of all things,
wandered for some time in that lonely forest thoughtfully. Endued with
great energy he then sat down on the bare earth. He had thought before
this of everything that had been fore-shadowed by the words uttered by
Gandhari in former days. He also recollected the words that Durvasas had
spoken at the time his body was smeared by that Rishi with the remnant of
the Payasa he had eaten (while a guest at Krishnas house). The
high-souled one, thinking of the destruction of the Vrishnis and the
Andhakas, as also of the previous slaughter of the Kurus, concluded that
the hour (for his own departure from the world) had come. He then
restrained his senses (in Yoga). Conversant with the truth of every
topic, Vasudeva, though he was the Supreme Deity, wished to die, for
dispelling all doubts and establishing a certainty of results (in the
matter of human existence), simply for upholding the three worlds and for
making the words of Atris son true. Having restrained all his senses,
speech, and mind, Krishna laid himself down in high Yoga.

"A fierce hunter of the name of Jara then came there, desirous of deer.
The hunter, mistaking Keshava, who was stretched on the earth in high
Yoga, for a deer, pierced him at the heel with a shaft and quickly came
to that spot for capturing his prey. Coming up, Jara beheld a man dressed
in yellow robes, rapt in Yoga and endued with many arms. Regarding
himself an offender, and filled with fear, he touched the feet of
Keshava. The high-souled one comforted him and then ascended upwards,
filling the entire welkin with splendour. When he reached Heaven, Vasava
and the twin Ashvinis and Rudra and the Adityas and the Vasus and the
Viswedevas, and Munis and Siddhas and many foremost ones among the
Gandharvas, with the Apsaras, advanced to receive him. Then, O king, the
illustrious Narayana of fierce energy, the Creator and Destroyer of all,
that preceptor of Yoga, filling Heaven with his splendour, reached his
own inconceivable region. Krishna then met the deities and (celestial)
Rishis and Charanas, O king, and the foremost ones among the Gandharvas
and many beautiful Apsaras and Siddhas and Saddhyas. All of them, bending
in humility, worshipped him. The deities all saluted him, O monarch, and
many foremost of Munis and Rishis worshipped him who was the Lord of all.
The Gandharvas waited on him, hymning his praises, and Indra also
joyfully praised him."



5

Vaishampayana said: "Meanwhile Daruka, going to the Kurus and seeing
those mighty car-warriors, the son of Pritha, informed them of how the
Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis
along with the Bhojas and Andhakas and Kukuras had all been slain, the
Pandavas, burning with grief, became highly agitated. Then Arjuna, the
dear friend of Keshava, bidding them farewell, set out for seeing his
maternal uncle. He said that destruction would soon overtake everything.
Proceeding to the city of the Vrishnis with Daruka in his company, O
puissant king, that hero beheld that the city of Dwaraka looked like a
woman bereft of her husband. Those ladies who had, before this, the very
Lord of the universe for their protector, were now lordless. Seeing that
Partha had come for protecting them, they all set up a loud wail. 16,000
ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna
arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met
those beauteous ones deprived of the protection of Krishna and of their
sons as well, he was unable to look at them, his vision being obstructed
by tears. The Dwaraka river had the Vrishnis and the Andhakas for its
water, steeds for its fishes, cars for its rafts, the sound of musical
instruments and the rattle of cars for its waves, houses and mansions and
public squares for its lakes. Gems and precious stones were its abundant
moss. The walls of adamant were the garlands of flowers that floated on
it. The streets and roads were the strong currents running in eddies
along its surface. The great open squares were the still large lakes in
its course. Rama and Krishna were its two mighty alligators. That
agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up
with Times net. Indeed, the son of Vasava, endued with great
intelligence, beheld the city to look even thus, reft as it was of the
Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented
the aspect of a lotus flower in the season of winter. Beholding the sight
that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna
wailed aloud with eyes bathed in tears and fell down on the earth. Then
Satya, the daughter of Satrajit, and Rukmini too, O king, fell down
beside Dhananjaya and uttered loud wails of grief. Raising him then they
caused him to be seated on a golden seat. The ladies sat around that
high-souled one, giving expression to their feelings. Praising Govinda
and talking with the ladies, the son of Pandu comforted them and then
proceeded to see his maternal uncle."



6

Vaishampayana said: "The Kuru prince beheld the heroic and high-souled
Anakadundubhi lying on the ground and burning with grief on account of
his sons. The broad-chested and mighty-armed son of Pritha, more
afflicted than his uncle, with eyes bathed in tears, touched his uncles
feet, O Bharata. The mighty-armed Anakadundubhi wished to smell the head
of his sisters son but failed to do it, O slayer of foes. The old man of
mighty arms, deeply afflicted, embraced Partha with his arms and wept
aloud, remembering his sons, brothers, grandsons, daughters sons, and
friends.

"Vasudeva said, Without beholding those heroes, O Arjuna, who had
subjugated all the kings of the Earth and the Daityas a hundred times, I
am still alive! Methinks, I have no death! Through the fault of those two
heroes who were thy dear disciples and who were much regarded by thee,
also, O Partha, the Vrishnis have been destroyed. Those two who were
regarded as Atirathas amongst the foremost of the Vrishnis, and referring
to whom in course of conversation thou wert wont to indulge in pride, and
who, O chief of Kurus race, were ever dear to Krishna himselfalas, those
two, O Dhananjaya, have been the chief causes of the destruction of the
Vrishnis! I do not censure the son of Sini or the son of Hridika, O
Arjuna. I do not censure Akrura or the son of Rukmini. No doubt, the
curse (of the Rishis) is the sole cause. How is it that that lord of the
universe, the slayer of Madhu, who had put forth his prowess for
achieving the destruction of Kesin and Kansa, and Chaidya swelling with
pride, and Ekalavya, the son of the ruler of the Nishadas, and the
Kalingas and the Magadhas, and the Gandharas and the king of Kasi, and
many rulers assembled together in the midst of the desert, many heroes
belonging to the East and the South, and many kings of the mountainous
regionsalas, how could he remain indifferent to such a calamity as the
curse denounced by the Rishis? Thyself, Narada, and the Munis, knew him
to be the eternal and sinless Govinda, the Deity of unfading glory. Alas,
being puissant Vishnu himself, he witnessed, without interfering, the
destruction of his kinsmen! My son must have himself allowed all this to
happen. He was the Lord of the universe. He did not, however, wish to
falsify the words of Gandhari and the Rishis, O scorcher of foes. In thy
very sight, O hero, thy grandson, who had been slain by Ashvatthama, was
revived through his energy. That friend, however, of yours did not wish
to protect his kinsmen. Beholding his sons and grandsons and brothers and
friends lying dead, he said unto me these words, O chief of Bharatas
race, "The destruction of this our race has at last come. Vibhatsu will
come to this city, Dwaravati. Tell him what has occurred, this great
carnage of the Vrishnis. I have no doubt that as soon as he will hear of
the destruction of the Yadus, that hero of mighty energy will come here
without any loss of time. Know, O father, that I am Arjuna and Arjuna is
myself. That should be done by thee which he would say. The son of Pandu
will do what is best for the women and the children. Even he will perform
thy funeral rites. This city of Dwaravati, after Arjunas departure, will,
with its walls and edifices, be swallowed up by the ocean without any
delay. As regards myself, retiring to some sacred place, I shall bide my
hour, with the intelligent Rama in my company, observing strict vows all
the while." Having said these words unto me, Hrishikesa of inconceivable
prowess, leaving me with the children, has gone away to some spot which I
do not know. Thinking of those two high-souled brothers of thine, as also
of the terrible carnage of my kinsmen, I have abstained from all food,
and am emaciated with grief. I shall neither eat, nor live. By good luck
thou meetest me, O son of Pandu. Do thou accomplish all, O Partha, that
Krishna has said. This kingdom, with all these women, and all the wealth
here, is thine now, O son of Pritha. As regards myself, O slayer of foes,
I shall cast off my life-breaths dear though they be."



7

Vaishampayana said: "That scorcher of foes, Vibhatsu, thus addressed by
his maternal uncle, replied, with great cheerlessness of heart, unto
Vasudeva who was equally cheerless, saying, O uncle, I am unable to look
at this Earth when she is reft of that hero of Vrishnis race and those my
other kinsmen. The king and Bhimasena and Sahadeva and Nakula and
Yajnaseni, numbering the sixth, are of the same mind with myself in this
matter. The time has come for the departure of the king also. Know this,
that the hour of our departure too is at hand. Thou art the foremost of
those that are well conversant with the course of time. I shall, however,
O chastiser of foes, first remove to Indraprastha the women of the
Vrishni race as also the children and the aged. Having said so unto his
uncle, Arjuna next addressed Daruka, saying, I wish to see without any
delay the chief officers of the Vrishni heroes. Having uttered these
words, the heroic Arjuna, grieving for those great car-warriors (who had
been slain), entered the great hall of the Yadavas (where they used to
hold their court), called Sudharma. When he had taken his seat there, all
the citizens, including the Brahmanas, and all the ministers of state
came and stood surrounding him. Then Partha, more grieved than they,
addressed those grieving and cheerless citizens and officers who were
more dead than alive, and said these words that were well suited to the
occasion: I shall take away with me the remnants of the Vrishnis and the
Andhakas. The sea will soon engulf this city. Equip all your cars and
place on them all your wealth. This Vajra (the grandson of Krishna) will
be your king at Shakraprastha. On the seventh day from this, at sunrise,
we shall set out. Make your preparations without delay.

"Thus addressed by Prithas son of pure deeds, all of them hastened their
preparations with eagerness for achieving their safety. Arjuna passed
that night in the mansion of Keshava. He was suddenly overwhelmed with
great grief and stupefaction. When morning dawned, Vasudeva of great
energy and prowess attained, through the aid of Yoga, to the highest
goal. A loud and heart-rending sound of wailing was heard in Vasudevas
mansion, uttered by the weeping ladies. They were seen with dishevelled
hair and divested of ornaments and floral wreaths. Beating their breasts
with their hands, they indulged in heart-rending lamentations. Those
foremost of women, Devaki and Bhadra and Rohini and Madira threw
themselves on the bodies of their lord. Then Partha caused the body of
his uncle to be carried out on a costly vehicle borne on the shoulders of
men. It was followed by all the citizens of Dwaraka and the people of the
provinces, all of whom, deeply afflicted by grief, had been well-affected
towards the deceased hero. Before that vehicle were borne the umbrella
which had been held over his head at the conclusion of the
horse-sacrifice he had achieved while living, and also the blazing fires
he had daily worshipped, with the priests that had used to attend to
them. The body of the hero was followed by his wives decked in ornaments
and surrounded by thousands of women and thousands of their
daughters-in-law. The last rites were then performed at that spot which
had been agreeable to him while he was alive. The four wives of that
heroic son of Sura ascended the funeral pyre and were consumed with the
body of their lord. All of them attained to those regions of felicity
which were his. The son of Pandu burnt the body of his uncle together
with those four wives of his, using diverse kinds of scents and perfumed
wood. As the funeral pyre blazed up, a loud sound was heard of the
burning wood and other combustible materials, along with the clear chant
of Samans and the wailing of the citizens and others who witnessed the
rite. After it was all over, the boys of the Vrishni and Andhaka races,
headed by Vajra, as also the ladies, offered oblations of water to the
high-souled hero.

"Phalguna, who was careful in observing every duty, having caused this
duty to be performed, proceeded, O chief of Bharatas race, next to the
place where the Vrishnis were slaughtered. The Kuru prince, beholding
them lying slaughtered all around, became exceedingly cheerless. He,
however, did what was required to be done in view of that which had
happened. The last rites were performed, according to the order of
seniority, unto the bodies of those heroes slain by the iron bolts born,
by virtue of the curse denounced by the Brahmanas, of the blades of Eraka
grass. Searching out the bodies then of Rama and Vasudeva, Arjuna caused
them to be burnt by persons skilled in that act. The son of Pandu, having
next performed duly those sraddha rites that are done to the dead,
quickly set out on the seventh day, mounting on his car. The widows of
the Vrishni heroes, wailing aloud, followed the high-souled son of Pandu.
Dhananjaya, on cars drawn by bullocks and mules and camels. All were in
deep affliction. The servants of the Vrishnis, their horsemen, and their
car-warriors too, followed the procession. The citizens and the
inhabitants of the country, at the command of Prithas son, set out at the
same time and proceeded, surrounding that cavalcade destitute of heroes
and numbering only women and the aged and the children. The warriors who
fought from the backs of elephants proceeded on elephants as huge as
hills. The foot-soldiers also set out, together with the reserves. The
children of the Andhaka and the Vrishni races, all followed Arjuna. The
Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out,
keeping before them the 16,000 women that had formed Vasudevas harem, and
Vajra, the grandson of the intelligent Krishna. The widows of the other
heroes of the Bhoja, the Vrishni, and the Andhaka races, lordless now,
that set out with Arjuna, numbered many millions. That foremost of
car-warriors, that conqueror of hostile towns, the son of Pritha,
escorted this vast procession of Vrishnis, which still abounded with
wealth, and which looked like a veritable ocean.

"After all the people had set out, the ocean, that home of sharks and
alligators, flooded Dvaraka, which still teemed with wealth of every
kind, with its waters. Whatever portion of the ground was passed over,
ocean immediately flooded over with his waters. Beholding this wonderful
sight, the inhabitants of Dvaraka walked faster and faster, saying,
Wonderful is the course of fate! Dhananjaya, after abandoning Dvaraka,
proceeded by slow marches, causing the Vrishni women to rest in pleasant
forests and mountains and by the sides of delightful streams. Arrived at
the country of the five waters, the puissant Dhananjaya planted a rich
encampment in the midst of a land that abounded with corn and kine and
other animals. Beholding those lordless widows escorted by Prithas son
alone O Bharata, the robbers felt a great temptation (for plunder). Then
those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras
of ill omen, assembled together and held a consultation. They said, Here
there is only one bowman, Arjuna. The cavalcade consists of children and
the old. He escorts them, transgressing us. The warriors (of the
Vrishnis) are without energy. Then those robbers, numbering by thousands,
and armed with clubs, rushed towards the procession of the Vrishnis,
desirous of plunder. Urged by the perverse course of time they fell upon
that vast concourse, frightening it with loud leonine shouts and desirous
of slaughter. The son of Kunti, suddenly ceasing to advance along the
path, turned, with his followers, towards the place where the robbers had
attacked the procession. Smiling the while, that mighty-armed warrior
addressed the assailants, saying, You sinful wretches, forbear, if ye
love your lives. Ye will rue this when I pierce your bodies with my
shafts and take your lives. Though thus addressed by that hero, they
disregarded his words, and though repeatedly dissuaded, they fell upon
Arjuna. Then Arjuna endeavoured to string his large, indestructible,
celestial bow with some effort. He succeeded with great difficulty in
stringing it, when the battle had become furious. He then began to think
of his celestial weapons but they would not come to his mind. Beholding
that furious battle, the loss of the might of his arm, and the
non-appearance of his celestial weapons, Arjuna became greatly ashamed.
The Vrishni warriors including the foot-soldiers, the elephant-warriors,
and the car-men, failed to rescue those Vrishni women that were being
snatched away by the robbers. The concourse was very large. The robbers
assailed it at different points. Arjuna tried his best to protect it, but
could not succeed. In the very sightof all the warriors, many foremost of
ladies were dragged away, while others went away with the robbers of
their own accord. The puissant Arjuna, supported by the servants of the
Vrishnis, struck the robbers with shafts sped from Gandiva. Soon,
however. O king, his shafts were exhausted. In former days his shafts had
been inexhaustible. Now, however, they proved otherwise. Finding his
shafts exhausted, he became deeply afflicted with grief. The son of Indra
then began to strike the robbers with the horns of his bow. Those
Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated,
taking away with them many foremost ladies of the Vrishnis and Andhakas.
The puissant Dhananjaya regarded it all as the work of destiny. Filled
with sorrow he breathed heavy sighs at the thought of the non-appearance
of his (celestial) weapons, the loss of the might of his arms, the
refusal of his bow to obey him, and the exhaustion of his shafts.
Regarding it all as the work of destiny, he became exceedingly cheerless.
He then ceased, O king, to make further efforts, saying, he had not the
power which he had before. The high-souled one, taking with him the
remnant of the Vrishni women, and the wealth that was still with them,
reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis.
he established them at different places. He established the son of
Kritavarma at the city called Marttikavat, with the remnant of the women
of the Bhoja king. Escorting the remainder, with children and old men and
women, the son of Pandu established them, who were reft of heroes, in the
city of Indraprastha. The dear son of Yuyudhana, with a company of old
men and children and women, the righteous-souled Arjuna established on
the banks of the Sarasvati. The rule of Indraprastha was given to Vajra.
The widows of Akrura then desired to retire into the woods. Vajra asked
them repeatedly to desist, but they did not listen to him. Rukmini, the
princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the
funeral pyre. Satyabhama and other dear wives of Krishna entered the
woods, O king, resolved to set themselves to the practice of penances.
They began to live on fruits and roots and pass their time in the
contemplation of Hari. Going beyond the Himavat, they took up their abode
in a place called Kalpa. Those men who had followed Arjuna from
Dwaravati, were distributed into groups, and bestowed upon Vajra. Having
done all these acts suited to the occasion, Arjuna, with eyes bathed in
tears, then entered the retreat of Vyasa. There he beheld the Island-born
Rishi seated at his ease."



8

Vaishampayana said: "As Arjuna entered the asylum of the truthful Rishi,
he beheld the son of Satyavati seated in a secluded spot.

"Approaching that Rishi of high vows and endued with a knowledge of all
duties, he said, I am Arjuna, and then awaited his pleasure. Satyavatis
son, endued with high penances, answered, saying Welcome! Of tranquil
soul, the great Muni further said, Take thy seat. Seeing that the son of
Pritha was exceedingly cheerless and breathing heavy sighs repeatedly and
filled with despair, Vyasa addressed him, saying, "Hast thou been
sprinkled with water from anybodys nails or hair, or the end of anybodys
cloth, or from the mouth of a jar? Hast thou had sexual congress with any
woman before the cessation of her functional flow? Hast thou slain a
Brahmana? Hast thou been vanquished in battle? Thou lookest like one
shorn of prosperity. I do not know that thou hast been defeated by
anyone. Why then, O chief of Bharatas race, this exceedingly dejected
aspect? It behoveth thee, O son of Pritha, to tell me all, if, indeed,
there be no harm in telling it."

"Arjuna said, He whose complexion was like that of a (newly-risen) cloud,
he whose eyes were like a pair of large lotus petals, Krishna, has, with
Rama, cast off his body and ascended to Heaven. At Prabhasa, through iron
bolts generated by the curse denounced by Brahmanas, the destruction has
taken place of the Vrishni heroes. Awful hath that carnage been, and not
even a single hero has escaped. The heroes of the Bhoja, the Andhaka, and
the Vrishni races, O Brahmana, who were all endued with high souls, great
might, and leonine pride, have slaughtered one another in battle.
Possessed of arms that looked like maces of iron, and capable of bearing
the strokes of heavy clubs and darts, alas, they have all been slain with
blades of Eraka grass. Behold the perverse course of Time. 500,000
mighty-armed warriors have thus been laid low. Encountering one another,
they have met with destruction. Thinking repeatedly of this carnage of
the Yadava warriors of immeasurable energy and of the illustrious
Krishna, I fail to derive peace of mind. The death of the wielder of
Sarnga is as incredible as the drying up of the ocean, the displacement
of a mountain, the falling down of the vault of heaven, or the cooling
property of fire. Deprived of the company of the Vrishni heroes, I desire
not to live in this world. Another incident has happened that is more
painful than this, O thou that art possessed of wealth of penances.
Repeatedly thinking of it, my heart is breaking. In my very sight, O
Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of
the country of the five waters, who assailed us. Taking up my bow I found
myself unequal to even string it. The might that had existed in my arms
seemed to have disappeared on that occasion. O great ascetic, my weapons
of diverse kinds failed to make their appearance. Soon, again, my shafts
became exhausted. That person of immeasurable soul, of four arms,
wielding the conch, the discus, and the mace, clad in yellow robes, dark
of complexion, and possessing eyes resembling lotus-petals, is no longer
seen by me. Alas, reft of Govinda, what have I to live for, dragging my
life in sorrow? He who used to stalk in advance of my car, that divine
form endued with great splendour and unfading puissance, consuming as he
proceeded all hostile warriors, can no longer be seen by me. No longer
beholding him who by his energy first burnt all hostile troops whom I
afterwards despatched with shafts sped from Gandiva, I am filled with
grief and my head swims, O best of men. Penetrated with cheerlessness and
despair, I fail to obtain peace of mind. I dare not live, reft of the
heroic Janardana. As soon as I heard that Vishnu had left the Earth, my
eyes became dim and all things disappeared from my vision. O best of men,
it behoveth thee to tell me what is good for me now, for I am now a
wanderer with an empty heart, despoiled of my kinsmen and of my
possession.

"Vyasa said, The mighty car-warriors of the Vrishni and the Andhaka races
have all been consumed by the Brahmanas curse. O chief of Kurus race, it
behoveth thee not to grieve for their destruction. That which has
happened had been ordained. It was the destiny of those high-souled
warriors. Krishna suffered it to take place although he was fully
competent to baffle it. Govinda was able to alter the very course of the
universe with all its mobile and immobile creatures. What need then be
said of the curse of even high-souled Brahmanas? He who used to proceed
in front of thy car, armed with discus and mace, through affection for
thee, was the four-armed Vasudeva, that ancient rishi. That high-souled
one of expansive eyes, Krishna, having lightened the burthen of the Earth
and cast off his (human) body, has attained to his own high seat. By thee
also, O foremost of men, with Bhima for thy helpmate and the twins, O
mighty-armed hero, has the great work of the gods been accomplished. O
foremost one of Kurus race, I regard thee and thy brothers as crowned
with success, for ye have accomplished the great purpose of your lives.
The time has come for your departure from the world. Even this, O
puissant one, is what is beneficial for you now. Even thus, understanding
and prowess and foresight, O Bharata, arise when days of prosperity have
not outrun. These very acquisitions disappear when the hour of adversity
comes. All this has Time for its root. Time is, indeed, the seed of the
universe, O Dhananjaya. It is Time, again, that withdraws everything at
its pleasure. One becomes mighty, and, again, losing that might, becomes
weak. One becomes a master and rules others, and, again, losing that
position, becomes a servant for obeying the behests of others. Thy
weapons, having achieved success, have gone away to the place they came
from. They will, again, come into thy hands when the Time for their
coming approaches. The time has come, O Bharata, for you all to attain to
the highest goal. Even this is what I regard to be highly beneficial for
you all, O chief of Bharatas race."

Vaishampayana continued: "Having heard these words of Vyasa of
immeasurable energy, the son of Pritha, receiving his permission,
returned to the city named after the elephant. Entering it, the hero
approached Yudhishthira and informed him of all that had taken place with
reference to the Vrishnis."

The end of Mausala-parv

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 16

Mausala-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.



1

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.

Vaishampayana said: "When the thirty-sixth year (after the battle) was
reached, the delighter of the Kurus, Yudhishthira, beheld many unusual
portents. Winds, dry and strong, and showering gravels, blew from every
side. Birds began to wheel, making circles from right to left. The great
rivers ran in opposite directions. The horizon on every side seemed to be
always covered with fog. Meteors, showering (blazing) coals, fell on the
Earth from the sky. The Suns disc, O king, seemed to be always covered
with dust. At its rise, the great luminary of day was shorn of splendour
and seemed to be crossed by headless trunks (of human beings). Fierce
circles of light were seen every day around both the Sun and the Moon.
These circles showed three hues. Their edges seemed to be black and rough
and ashy-red in colour. These and many other omens, foreshadowing fear
and danger, were seen, O king, and filled the hearts of men with anxiety.
A little while after, the Kuru king Yudhishthira heard of the wholesale
carnage of the Vrishnis in consequence of the iron bolt. The son of
Pandu, hearing that only Vasudeva and Rama had escaped with life,
summoned his brothers and took counsel with them as to what they should
do. Meeting with one another, they became greatly distressed upon hearing
that the Vrishnis had met with destruction through the Brahmanas rod of
chastisement. The death of Vasudeva, like the drying up of the ocean,
those heroes could not believe. In fact the destruction of the wielder of
Saranga was incredible to them. Informed of the incident about the iron
bolt, the Pandavas became filled with grief and sorrow. In fact, they sat
down, utterly cheerless and penetrated with blank despair."

Janamejaya said: "Indeed, O holy one, how was it that the Andhakas along
with Vrishnis, and those great car-warriors, the Bhojas, met with
destruction in the very sight of Vasudeva?"

Vaishampayana continued: "When the thirty-sixth year was reached (after
the great battle) a great calamity overtook the Vrishnis. Impelled by
Time, they all met with destruction in consequence of the iron bolt."

Janamejaya said: "Cursed by whom did those heroes, the Vrishnis, the
Andhakas, and the Bhojas, met with destruction? O foremost regenerate
persons, do thou tell me this in detail.

Vaishampayana continued: "One day, the Vrishni heroes numbering Sarana
amongst them, saw Vishvamitra and Kanwa and Narada arrived at Dwaraka.
Afflicted by the rod of chastisement wielded by the deities, those
heroes, causing Samva to be disguised like a woman, approached those
ascetics and said, This one is the wife of Vabhru of immeasurable energy
who is desirous of having a son. Ye Rishis, do you know for certain what
this one will bring forth?

"Hear now, O king, what those ascetics, attempted to be thus deceived,
said: This heir of Vasudeva, by name Samva, will bring forth a fierce
iron bolt for the destruction of the Vrishnis and the Andhakas. Ye wicked
and cruel ones, intoxicated with pride, through that iron bolt ye will
become the exterminators of your race with the exception of Rama and
Janarddana. The blessed hero armed with the plough will enter the ocean,
casting off his body, while a hunter of the name of Jara will pierce the
high-souled Krishna while lying on the ground.

"Endeavoured to be deceived by those wicked ones, those ascetics, with
eyes red in wrath, looked at each other and uttered those words. Having
said so they then proceeded to see Keshava. The slayer of Madhu, informed
of what had taken place, summoned all the Vrishnis and told them of it.
Possessed of great intelligence and fully acquainted with what the end of
his race would be, he simply said that that which was destined would
surely happen. Hrishikesa having said so, entered his mansion. The Lord
of the universe did not wish to ordain otherwise. When the next day came,
Samva actually brought forth an iron bolt through which all the
individuals in the race of the Vrishnis and the Andhakas became consumed
into ashes. Indeed, for the destruction of the Vrishnis and the Andhakas,
Samva brought forth, through that curse, a fierce iron bolt that looked
like a gigantic messenger of death. The fact was duly reported to the
king. In great distress of mind, the king (Ugrasena) caused that iron
bolt to be reduced into fine powder. Men were employed, O king, to cast
that powder into the sea. At the command of Ahuka, of Janarddana, of
Rama, and of the high-souled Vabhru, it was, again, proclaimed throughout
the city that from that day, among all the Vrishnis and the Andhakas no
one should manufacture wines and intoxicating spirits of any kind, and
that whoever would secretly manufacture wines and spirits should be
impaled alive with all his kinsmen. Through fear of the king, and knowing
that it was the command of Rama also of unimpeachable deeds, all the
citizens bound themselves by a rule and abstained from manufacturing
wines and spirits."



2

Vaishampayana said: "While the Vrishnis and the Andhakas were thus
endeavouring (to avoid the impending calamity), the embodied form of Time
(death) every day wandered about their houses. He looked like a man of
terrible and fierce aspect. Of bald head, he was black and of tawny
complexion. Sometimes he was seen by the Vrishnis as he peered into their
houses. The mighty bowmen among the Vrishnis shot hundreds and thousands
of shafts at him, but none of these succeeded in piercing him, for he was
none else than the Destroyer of all creatures. Day by day strong winds
blew, and many were the evil omens that arose, awful and foreboding the
destruction of the Vrishnis and the Andhakas. The streets swarmed with
rats and mice. Earthen pots showed cracks or broke from no apparent
cause. At night, the rats and mice ate away the hair and nails of
slumbering men. Sarikas chirped, sitting within the houses of the
Vrishnis. The noise made by those birds ceased not for even a short while
by day or by night. The Sarashas were heard to imitate the hooting of the
owl, and goats imitated the cries, O Bharata, of jackals. Many birds
appeared, impelled by Death, that were pale of complexion but that had
legs red of hue. Pigeons were seen to always disport in the houses of the
Vrishnis. Asses were born of kine, and elephants of mules. Cats were born
of bitches, and mouse of the mongoose. The Vrishnis, committing sinful
acts, were not seen to feel any shame. They showed disregard for
Brahmanas and the Pitris and the deities, They insulted and humiliated
their preceptors and seniors. Only Rama and Janardana acted differently.
Wives deceived their husbands, and husbands deceived their wives. Fires,
when ignited, cast their flames towards the left. Sometimes they threw
out flames whose splendour was blue and red. The Sun, whether when rising
or setting over the city, seemed to be surrounded by headless trunks of
human form. In cook rooms, upon food that was clean and well-boiled, were
seen, when it was served out for eating, innumerable worms of diverse
kinds. When Brahmanas, receiving gifts, blessed the day or the hour
(fixed for this or that undertaking) or when high-souled men were engaged
in silent recitations, the heavy tread was heard of innumerable men
running about, but no one could be seen to whom the sound of such tread
could be ascribed. The constellations were repeatedly seen to be struck
by the planets. None amongst the Yadavas could, however, obtain a sight
of the constellation of his birth. When the Panchajanya was blown in
their houses, asses of dissonant and awful voice brayed aloud from every
direction. "Beholding these signs that indicated the perverse course of
Time, and seeing that the day of the new moon coincided with the
thirteenth (and the fourteenth) lunation, Hrishikesa, summoning the
Yadavas, said unto them these words: The fourteenth lunation has been
made the fifteenth by Rahu once more. Such a day had happened at the time
of the great battle of the Bharatas. It has once more appeared, it seems,
for our destruction. "The slayer of Keshi, Janardana, thinking upon the
omens that Time showed, understood that the thirty-sixth year had come,
and that what Gandhari, burning with grief on account of the death of her
sons, and deprived of all her kinsmen, had said was about to transpire.
The present is exactly similar to that time when Yudhishthira noted at
such awful omens when the two armies had been arrayed in order of battle.
Vasudeva, having said so, endeavoured to bring about those occurrences
which would make Gandharis words true. That chastiser of foes commanded
the Vrishnis to make a pilgrimage to some sacred water. The messengers
forthwith proclaimed at the command of Keshava that the Vrishnis should
make a journey to the sea-coast for bathing in the sacred waters of the
ocean."



3

Vaishampayana said: "At that time the Vrishni ladies dreamed every night
that a woman of black complexion and white teeth, entering their abodes,
laughed aloud and ran through Dvaraka, snatching from them the auspicious
threads in their wrists. The men dreamt that terrible vultures, entering
their houses and fire-chambers, gorged themselves on their bodies. Their
ornaments and umbrellas and standards and armour were seen to be taken
away by terrible Rakshasas. In the very sight of the Vrishnis, the discus
of Krishna, given by Agni, made of iron and having its nave composed of
hardest adamant, ascended into the firmament. In the very sight of
Daruka, the excellent car of Vasudeva, of solar effulgence, and properly
equipped, was taken away by the horses yoked unto it. Those foremost of
steeds, numbering four, (Saivya, Sugriva, Meghapushpa and Valahaka), and
endued with the speed of thought, fled away, dragging the car after them
along the surface of the ocean. The two great standards of Krishnas car
and Valadevas car, that with the device of Garuda and that bearing the
device of the palmyra, which were reverently worshipped by those two
heroes, were taken away by Apsaras who, day and night, called upon the
Vrishnis and the Andhakas to set out on a pilgrimage to some sacred
water. When these omens were seen and heard, those foremost of men, the
mighty car-warriors of the Vrishnis and the Andhakas, became desirous of
setting out, with their whole families, on a pilgrimage to some sacred
water. They prepared diverse kinds of viands and edibles and diverse
kinds of wines and meat. The troops of the Vrishnis and the Andhakas,
blazing with beauty and endued with fierce energy, then set out from the
city on cars and steeds and elephants. The Yadavas, then, with their
wives, proceeded to Prabhasa and took up their residence there, each in
the (temporary) habitation that was assigned to him, and all having an
abundance of provisions consisting of edibles and drink.

"Hearing that they had taken up their abode on the sea-coast, Uddhava,
the wisest of men, who was, besides, well-versed in Yoga, proceeded there
and took his leave (for departing). Krishna, with joined hands, saluted
Uddhava, and seeing him bent on departing (from the world) and knowing
that the destructions of the Vrishnis was at hand, did not feel any
disposition to prevent him. The mighty car-warriors among the Vrishnis
and the Andhakas, whose hour had come, then saw Uddhava proceed on his
great journey, filling the whole welkin with his splendour. The Vrishnis,
mixing with wine the food that had been cooked for high-souled Brahmanas,
gave it away unto monkeys and apes. Those heroes of fierce energy then
began their high revels, of which drinking formed the chief feature, at
Prabhasa. The entire field echoed with the blare of hundreds of trumpets
and abounded with actors and dancers plying their vocations. In the very
sight of Krishna, Rama began to drink, with Kritavarma, Yuyudhana and
Gada; and Vabhru also did the same. Then Yuyudhana, inebriated with wine,
derisively laughing at and insulting Kritavarma in the midst of that
assembly, said, What Kshatriya is there who, armed with weapons, will
slay men locked in the embraces of sleep and, therefore, already dead?
Hence, O son of Hridika, the Yadavas will never tolerate what thou hast
done. When Yuyudhana had said these words, Pradyumna, that foremost of
car-warriors, applauded them, expressing his disregard for the son of
Hridika.

"Highly incensed at this, Kritavarma, emphasising his disregard for
Satyaki, by pointing to him with his left hand, said these words:
Professing thyself to be a hero, how couldst thou so cruelly slay the
armless Bhurishrava who, on the field of battle, ( gave up all hostile
intentions and) sat in praya?

"Hearing these words of his, Keshava, that slayer of hostile heroes,
giving way to wrath, cast an angry glance at Kritavarma. Then Satyaki
informed the slayer of Madhu as to how Kritavarma had behaved towards
Satrajit for taking away from him the celebrated gem Syamantaka. Hearing
the narrative, Satyabhama, giving way to wrath and tears, approached
Keshava and sitting on his lap enhanced his anger (for Kritavarma). Then
rising up in a rage, Satyaki said, I swear to thee by Truth that I shall
soon cause this one to follow in the wake of the five sons of Draupadi,
and of Dhrishtadyumna and Shikhandithey that were slain by this sinful
wretch, while they were asleep, with the assistance of Dronas son. O thou
of slender waist, Kritavarmas period of life and fame have come to their
end.

"Having said these words, Satyaki rushed at Kritavarma and severed his
head with a sword in the very sight of Keshava. Yuyudhana, having
achieved this feat, began to strike down others there present. Hrishikesa
ran to prevent him from doing further mischief. At that time, however, O
monarch, the Bhojas and Andhakas, impelled by the perverseness of the
hour that had come upon them, all became as one man and surrounded the
son of Sini. Janardana of mighty energy, knowing the character of the
hour, stood unmoved without giving way to anger at the sight of those
heroes rushing in wrath at Satyaki from every side. Urged by fate and
inebriated with drink, they began to strike Yuyudhana with the pots from
which they had been eating. When the son of Sini was being thus
assaulted, Rukminis son became highly enraged. He rushed forward for
rescuing Satyaki who was engaged with the Bhojas and the Andhakas. Endued
with might of arms and wealth of energy, those two heroes exerted
themselves with great courage. But as the odds were overwhelming, both of
them were slain in the very sight of Krishna. The delighter of the Yadus,
beholding his own son, and the son of Sini too, slain, took up, in wrath,
a handful of the Eraka grass that grew there. That handful of grass
became a terrible bolt of iron endued with the energy of the thunderbolt.
With it Krishna slew all those that came before him. Then the Andhakas
and the Bhojas, the Saineyas and the Vrishnis, urged by Time, struck one
another in that fearful melee. Indeed, O king, whoever amongst them took
up in wrath a few blades of the Eraka grass, these, in his hands, became
soon converted into a thunderbolt, O puissant one. Every blade of grass
there was seen to be converted into a terrible iron bolt. All this, know,
O king, was due to the curse denounced by Brahmanas. He who hurled a
blade of grass saw that it pierced through even such things as were
utterly impenetrable. In fact, every blade was seen to become a terrible
bolt having the force of thunder. Son killed sire, and sire killed son, O
Bharata. Inebriated with wine, they rushed and fell upon one another. The
Kukuras and the Andhakas met with destruction like insects rushing at a
blazing fire. As they were thus being slaughtered, no one among them
thought of escaping by fight. Knowing that the hour of destruction had
come, the mighty-armed Keshava stood there, eyeing everything. Indeed,
the slayer of Madhu stood, raising a bolt of iron formed of a blade of
grass. Beholding that Samva was slain, as also Charudeshna and Pradyumna
and Aniruddha, Madhava became filled with rage. Beholding Gada lying dead
on the ground, his wrath became enhanced. The wielder of Sarnga and the
discus and the mace then exterminated the Vrishnis and the Andhakas.
Hear, O king, what that conquerer of hostile towns, Vabhru of mighty
energy and Daruka then said to Krishna, O holy one, a very large number
of men has been slain by thee. Turn now to where Rama has gone. We wish
to go there where he has proceeded."



4

Vaishampayana said: "Then Daruka and Keshava and Vabhru left that spot,
following in the wake of Rama (for discovering his retreat). They beheld
that hero of infinite energy sitting thoughtfully, reclining his back
against a tree, in a solitary spot of earth. Finding Rama of great soul,
Krishna commanded Daruka, saying, Going to the Kurus, inform Partha of
this great slaughter of the Yadus. Let Arjuna come here quickly, hearing
of the destruction of the Yadavas through the Brahmanas curse.

"Thus addressed, Daruka, deprived of his senses by grief, proceeded on a
car to the (capital of the) Kurus. After Daruka had gone away, Keshava,
seeing Vabhru waiting on him, told him these words: Do thou go quickly
for protecting the ladies. Let not robbers do them any injury, tempted by
the wealth (that is with them). Thus commanded by Keshava, Vabhru, still
helpless with wine but cheerless at the slaughter of his kinsmen,
departed. He had rested for a while by the side of Keshava, but as soon
as he had proceeded to a distance, the iron-bolt, attaching itself to a
mallet in the hands of a hunter, suddenly sprang of itself upon that
solitary survivor of the Yadava race and slew him, who also had been
included in the curse of the Brahmanas. Beholding Vabhru slain, Keshava
of great energy addressed his elder brother and said, Do thou, O Rama
wait for me here till I place the ladies under the care of kinsmen.

"Entering the city of Dwaravati, Janardana said these words unto his
father, Do thou protect all the ladies of our house, till Dhananjaya
comes. At the skirts of the forest Rama is waiting for me. I shall meet
him today. This great carnage of the Yadus has been beheld by me even as
I beheld before the carnage of those Kshatriyas who were the foremost
ones of Kurus race. It is impossible for me to see this city of the
Yadavas without the Yadus beside me. Know that proceeding to the woods I
shall practise penances with Rama in my company. Having said these words,
Krishna touched the feet of his father with his head, and quickly left
his presence. Then a loud wail of sorrow arose from the ladies and
children of his house. Hearing that loud sound of wailing uttered by the
weeping ladies, Keshava retraced his foot-steps and said unto them,
Arjuna will come here. That foremost of man will relieve you of your
grief.

"Proceeding then to the forest, Keshava beheld Rama sitting in a solitary
spot thereof. He also saw that Rama had set himself to Yoga and that from
out his mouth was issuing a mighty snake. The colour of that snake was
white. Leaving the human body (in which he had dwelt so long), that
high-souled naga of a 1,000 heads and having a form as large as that of a
mountain, endued besides with red eyes, proceeded along that way which
led to the ocean. Ocean himself, and many celestial snakes, and many
sacred Rivers were there, for receiving him with honour. There were
Karkotaka and Vasuki and Takshaka and Prithusravas and Varuna and
Kunjara, and Misri and Sankha and Kumuda and Pundarika, and the
high-souled Dhritarashtra, and Hrada and Kratha and Sitikantha of fierce
energy, and Chakramanda and Atishanda, and that foremost of Nagas called
Durmukha, and Amvarisha, and king Varuna himself, O monarch. Advancing
forward and offering him the Arghya and water to wash his feet, and with
diverse other rites, they all worshipped the mighty Naga and saluted him
by making the usual enquiries.

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
Image

_________________
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Mon Oct 08, 2012 12:54 pm
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"After his brother had thus departed from the (human) world, Vasudeva of
celestial vision, who was fully acquainted with the end of all things,
wandered for some time in that lonely forest thoughtfully. Endued with
great energy he then sat down on the bare earth. He had thought before
this of everything that had been fore-shadowed by the words uttered by
Gandhari in former days. He also recollected the words that Durvasas had
spoken at the time his body was smeared by that Rishi with the remnant of
the Payasa he had eaten (while a guest at Krishnas house). The
high-souled one, thinking of the destruction of the Vrishnis and the
Andhakas, as also of the previous slaughter of the Kurus, concluded that
the hour (for his own departure from the world) had come. He then
restrained his senses (in Yoga). Conversant with the truth of every
topic, Vasudeva, though he was the Supreme Deity, wished to die, for
dispelling all doubts and establishing a certainty of results (in the
matter of human existence), simply for upholding the three worlds and for
making the words of Atris son true. Having restrained all his senses,
speech, and mind, Krishna laid himself down in high Yoga.

"A fierce hunter of the name of Jara then came there, desirous of deer.
The hunter, mistaking Keshava, who was stretched on the earth in high
Yoga, for a deer, pierced him at the heel with a shaft and quickly came
to that spot for capturing his prey. Coming up, Jara beheld a man dressed
in yellow robes, rapt in Yoga and endued with many arms. Regarding
himself an offender, and filled with fear, he touched the feet of
Keshava. The high-souled one comforted him and then ascended upwards,
filling the entire welkin with splendour. When he reached Heaven, Vasava
and the twin Ashvinis and Rudra and the Adityas and the Vasus and the
Viswedevas, and Munis and Siddhas and many foremost ones among the
Gandharvas, with the Apsaras, advanced to receive him. Then, O king, the
illustrious Narayana of fierce energy, the Creator and Destroyer of all,
that preceptor of Yoga, filling Heaven with his splendour, reached his
own inconceivable region. Krishna then met the deities and (celestial)
Rishis and Charanas, O king, and the foremost ones among the Gandharvas
and many beautiful Apsaras and Siddhas and Saddhyas. All of them, bending
in humility, worshipped him. The deities all saluted him, O monarch, and
many foremost of Munis and Rishis worshipped him who was the Lord of all.
The Gandharvas waited on him, hymning his praises, and Indra also
joyfully praised him."



5

Vaishampayana said: "Meanwhile Daruka, going to the Kurus and seeing
those mighty car-warriors, the son of Pritha, informed them of how the
Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis
along with the Bhojas and Andhakas and Kukuras had all been slain, the
Pandavas, burning with grief, became highly agitated. Then Arjuna, the
dear friend of Keshava, bidding them farewell, set out for seeing his
maternal uncle. He said that destruction would soon overtake everything.
Proceeding to the city of the Vrishnis with Daruka in his company, O
puissant king, that hero beheld that the city of Dwaraka looked like a
woman bereft of her husband. Those ladies who had, before this, the very
Lord of the universe for their protector, were now lordless. Seeing that
Partha had come for protecting them, they all set up a loud wail. 16,000
ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna
arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met
those beauteous ones deprived of the protection of Krishna and of their
sons as well, he was unable to look at them, his vision being obstructed
by tears. The Dwaraka river had the Vrishnis and the Andhakas for its
water, steeds for its fishes, cars for its rafts, the sound of musical
instruments and the rattle of cars for its waves, houses and mansions and
public squares for its lakes. Gems and precious stones were its abundant
moss. The walls of adamant were the garlands of flowers that floated on
it. The streets and roads were the strong currents running in eddies
along its surface. The great open squares were the still large lakes in
its course. Rama and Krishna were its two mighty alligators. That
agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up
with Times net. Indeed, the son of Vasava, endued with great
intelligence, beheld the city to look even thus, reft as it was of the
Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented
the aspect of a lotus flower in the season of winter. Beholding the sight
that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna
wailed aloud with eyes bathed in tears and fell down on the earth. Then
Satya, the daughter of Satrajit, and Rukmini too, O king, fell down
beside Dhananjaya and uttered loud wails of grief. Raising him then they
caused him to be seated on a golden seat. The ladies sat around that
high-souled one, giving expression to their feelings. Praising Govinda
and talking with the ladies, the son of Pandu comforted them and then
proceeded to see his maternal uncle."



6

Vaishampayana said: "The Kuru prince beheld the heroic and high-souled
Anakadundubhi lying on the ground and burning with grief on account of
his sons. The broad-chested and mighty-armed son of Pritha, more
afflicted than his uncle, with eyes bathed in tears, touched his uncles
feet, O Bharata. The mighty-armed Anakadundubhi wished to smell the head
of his sisters son but failed to do it, O slayer of foes. The old man of
mighty arms, deeply afflicted, embraced Partha with his arms and wept
aloud, remembering his sons, brothers, grandsons, daughters sons, and
friends.

"Vasudeva said, Without beholding those heroes, O Arjuna, who had
subjugated all the kings of the Earth and the Daityas a hundred times, I
am still alive! Methinks, I have no death! Through the fault of those two
heroes who were thy dear disciples and who were much regarded by thee,
also, O Partha, the Vrishnis have been destroyed. Those two who were
regarded as Atirathas amongst the foremost of the Vrishnis, and referring
to whom in course of conversation thou wert wont to indulge in pride, and
who, O chief of Kurus race, were ever dear to Krishna himselfalas, those
two, O Dhananjaya, have been the chief causes of the destruction of the
Vrishnis! I do not censure the son of Sini or the son of Hridika, O
Arjuna. I do not censure Akrura or the son of Rukmini. No doubt, the
curse (of the Rishis) is the sole cause. How is it that that lord of the
universe, the slayer of Madhu, who had put forth his prowess for
achieving the destruction of Kesin and Kansa, and Chaidya swelling with
pride, and Ekalavya, the son of the ruler of the Nishadas, and the
Kalingas and the Magadhas, and the Gandharas and the king of Kasi, and
many rulers assembled together in the midst of the desert, many heroes
belonging to the East and the South, and many kings of the mountainous
regionsalas, how could he remain indifferent to such a calamity as the
curse denounced by the Rishis? Thyself, Narada, and the Munis, knew him
to be the eternal and sinless Govinda, the Deity of unfading glory. Alas,
being puissant Vishnu himself, he witnessed, without interfering, the
destruction of his kinsmen! My son must have himself allowed all this to
happen. He was the Lord of the universe. He did not, however, wish to
falsify the words of Gandhari and the Rishis, O scorcher of foes. In thy
very sight, O hero, thy grandson, who had been slain by Ashvatthama, was
revived through his energy. That friend, however, of yours did not wish
to protect his kinsmen. Beholding his sons and grandsons and brothers and
friends lying dead, he said unto me these words, O chief of Bharatas
race, "The destruction of this our race has at last come. Vibhatsu will
come to this city, Dwaravati. Tell him what has occurred, this great
carnage of the Vrishnis. I have no doubt that as soon as he will hear of
the destruction of the Yadus, that hero of mighty energy will come here
without any loss of time. Know, O father, that I am Arjuna and Arjuna is
myself. That should be done by thee which he would say. The son of Pandu
will do what is best for the women and the children. Even he will perform
thy funeral rites. This city of Dwaravati, after Arjunas departure, will,
with its walls and edifices, be swallowed up by the ocean without any
delay. As regards myself, retiring to some sacred place, I shall bide my
hour, with the intelligent Rama in my company, observing strict vows all
the while." Having said these words unto me, Hrishikesa of inconceivable
prowess, leaving me with the children, has gone away to some spot which I
do not know. Thinking of those two high-souled brothers of thine, as also
of the terrible carnage of my kinsmen, I have abstained from all food,
and am emaciated with grief. I shall neither eat, nor live. By good luck
thou meetest me, O son of Pandu. Do thou accomplish all, O Partha, that
Krishna has said. This kingdom, with all these women, and all the wealth
here, is thine now, O son of Pritha. As regards myself, O slayer of foes,
I shall cast off my life-breaths dear though they be."



7

Vaishampayana said: "That scorcher of foes, Vibhatsu, thus addressed by
his maternal uncle, replied, with great cheerlessness of heart, unto
Vasudeva who was equally cheerless, saying, O uncle, I am unable to look
at this Earth when she is reft of that hero of Vrishnis race and those my
other kinsmen. The king and Bhimasena and Sahadeva and Nakula and
Yajnaseni, numbering the sixth, are of the same mind with myself in this
matter. The time has come for the departure of the king also. Know this,
that the hour of our departure too is at hand. Thou art the foremost of
those that are well conversant with the course of time. I shall, however,
O chastiser of foes, first remove to Indraprastha the women of the
Vrishni race as also the children and the aged. Having said so unto his
uncle, Arjuna next addressed Daruka, saying, I wish to see without any
delay the chief officers of the Vrishni heroes. Having uttered these
words, the heroic Arjuna, grieving for those great car-warriors (who had
been slain), entered the great hall of the Yadavas (where they used to
hold their court), called Sudharma. When he had taken his seat there, all
the citizens, including the Brahmanas, and all the ministers of state
came and stood surrounding him. Then Partha, more grieved than they,
addressed those grieving and cheerless citizens and officers who were
more dead than alive, and said these words that were well suited to the
occasion: I shall take away with me the remnants of the Vrishnis and the
Andhakas. The sea will soon engulf this city. Equip all your cars and
place on them all your wealth. This Vajra (the grandson of Krishna) will
be your king at Shakraprastha. On the seventh day from this, at sunrise,
we shall set out. Make your preparations without delay.

"Thus addressed by Prithas son of pure deeds, all of them hastened their
preparations with eagerness for achieving their safety. Arjuna passed
that night in the mansion of Keshava. He was suddenly overwhelmed with
great grief and stupefaction. When morning dawned, Vasudeva of great
energy and prowess attained, through the aid of Yoga, to the highest
goal. A loud and heart-rending sound of wailing was heard in Vasudevas
mansion, uttered by the weeping ladies. They were seen with dishevelled
hair and divested of ornaments and floral wreaths. Beating their breasts
with their hands, they indulged in heart-rending lamentations. Those
foremost of women, Devaki and Bhadra and Rohini and Madira threw
themselves on the bodies of their lord. Then Partha caused the body of
his uncle to be carried out on a costly vehicle borne on the shoulders of
men. It was followed by all the citizens of Dwaraka and the people of the
provinces, all of whom, deeply afflicted by grief, had been well-affected
towards the deceased hero. Before that vehicle were borne the umbrella
which had been held over his head at the conclusion of the
horse-sacrifice he had achieved while living, and also the blazing fires
he had daily worshipped, with the priests that had used to attend to
them. The body of the hero was followed by his wives decked in ornaments
and surrounded by thousands of women and thousands of their
daughters-in-law. The last rites were then performed at that spot which
had been agreeable to him while he was alive. The four wives of that
heroic son of Sura ascended the funeral pyre and were consumed with the
body of their lord. All of them attained to those regions of felicity
which were his. The son of Pandu burnt the body of his uncle together
with those four wives of his, using diverse kinds of scents and perfumed
wood. As the funeral pyre blazed up, a loud sound was heard of the
burning wood and other combustible materials, along with the clear chant
of Samans and the wailing of the citizens and others who witnessed the
rite. After it was all over, the boys of the Vrishni and Andhaka races,
headed by Vajra, as also the ladies, offered oblations of water to the
high-souled hero.

"Phalguna, who was careful in observing every duty, having caused this
duty to be performed, proceeded, O chief of Bharatas race, next to the
place where the Vrishnis were slaughtered. The Kuru prince, beholding
them lying slaughtered all around, became exceedingly cheerless. He,
however, did what was required to be done in view of that which had
happened. The last rites were performed, according to the order of
seniority, unto the bodies of those heroes slain by the iron bolts born,
by virtue of the curse denounced by the Brahmanas, of the blades of Eraka
grass. Searching out the bodies then of Rama and Vasudeva, Arjuna caused
them to be burnt by persons skilled in that act. The son of Pandu, having
next performed duly those sraddha rites that are done to the dead,
quickly set out on the seventh day, mounting on his car. The widows of
the Vrishni heroes, wailing aloud, followed the high-souled son of Pandu.
Dhananjaya, on cars drawn by bullocks and mules and camels. All were in
deep affliction. The servants of the Vrishnis, their horsemen, and their
car-warriors too, followed the procession. The citizens and the
inhabitants of the country, at the command of Prithas son, set out at the
same time and proceeded, surrounding that cavalcade destitute of heroes
and numbering only women and the aged and the children. The warriors who
fought from the backs of elephants proceeded on elephants as huge as
hills. The foot-soldiers also set out, together with the reserves. The
children of the Andhaka and the Vrishni races, all followed Arjuna. The
Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out,
keeping before them the 16,000 women that had formed Vasudevas harem, and
Vajra, the grandson of the intelligent Krishna. The widows of the other
heroes of the Bhoja, the Vrishni, and the Andhaka races, lordless now,
that set out with Arjuna, numbered many millions. That foremost of
car-warriors, that conqueror of hostile towns, the son of Pritha,
escorted this vast procession of Vrishnis, which still abounded with
wealth, and which looked like a veritable ocean.

"After all the people had set out, the ocean, that home of sharks and
alligators, flooded Dvaraka, which still teemed with wealth of every
kind, with its waters. Whatever portion of the ground was passed over,
ocean immediately flooded over with his waters. Beholding this wonderful
sight, the inhabitants of Dvaraka walked faster and faster, saying,
Wonderful is the course of fate! Dhananjaya, after abandoning Dvaraka,
proceeded by slow marches, causing the Vrishni women to rest in pleasant
forests and mountains and by the sides of delightful streams. Arrived at
the country of the five waters, the puissant Dhananjaya planted a rich
encampment in the midst of a land that abounded with corn and kine and
other animals. Beholding those lordless widows escorted by Prithas son
alone O Bharata, the robbers felt a great temptation (for plunder). Then
those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras
of ill omen, assembled together and held a consultation. They said, Here
there is only one bowman, Arjuna. The cavalcade consists of children and
the old. He escorts them, transgressing us. The warriors (of the
Vrishnis) are without energy. Then those robbers, numbering by thousands,
and armed with clubs, rushed towards the procession of the Vrishnis,
desirous of plunder. Urged by the perverse course of time they fell upon
that vast concourse, frightening it with loud leonine shouts and desirous
of slaughter. The son of Kunti, suddenly ceasing to advance along the
path, turned, with his followers, towards the place where the robbers had
attacked the procession. Smiling the while, that mighty-armed warrior
addressed the assailants, saying, You sinful wretches, forbear, if ye
love your lives. Ye will rue this when I pierce your bodies with my
shafts and take your lives. Though thus addressed by that hero, they
disregarded his words, and though repeatedly dissuaded, they fell upon
Arjuna. Then Arjuna endeavoured to string his large, indestructible,
celestial bow with some effort. He succeeded with great difficulty in
stringing it, when the battle had become furious. He then began to think
of his celestial weapons but they would not come to his mind. Beholding
that furious battle, the loss of the might of his arm, and the
non-appearance of his celestial weapons, Arjuna became greatly ashamed.
The Vrishni warriors including the foot-soldiers, the elephant-warriors,
and the car-men, failed to rescue those Vrishni women that were being
snatched away by the robbers. The concourse was very large. The robbers
assailed it at different points. Arjuna tried his best to protect it, but
could not succeed. In the very sightof all the warriors, many foremost of
ladies were dragged away, while others went away with the robbers of
their own accord. The puissant Arjuna, supported by the servants of the
Vrishnis, struck the robbers with shafts sped from Gandiva. Soon,
however. O king, his shafts were exhausted. In former days his shafts had
been inexhaustible. Now, however, they proved otherwise. Finding his
shafts exhausted, he became deeply afflicted with grief. The son of Indra
then began to strike the robbers with the horns of his bow. Those
Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated,
taking away with them many foremost ladies of the Vrishnis and Andhakas.
The puissant Dhananjaya regarded it all as the work of destiny. Filled
with sorrow he breathed heavy sighs at the thought of the non-appearance
of his (celestial) weapons, the loss of the might of his arms, the
refusal of his bow to obey him, and the exhaustion of his shafts.
Regarding it all as the work of destiny, he became exceedingly cheerless.
He then ceased, O king, to make further efforts, saying, he had not the
power which he had before. The high-souled one, taking with him the
remnant of the Vrishni women, and the wealth that was still with them,
reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis.
he established them at different places. He established the son of
Kritavarma at the city called Marttikavat, with the remnant of the women
of the Bhoja king. Escorting the remainder, with children and old men and
women, the son of Pandu established them, who were reft of heroes, in the
city of Indraprastha. The dear son of Yuyudhana, with a company of old
men and children and women, the righteous-souled Arjuna established on
the banks of the Sarasvati. The rule of Indraprastha was given to Vajra.
The widows of Akrura then desired to retire into the woods. Vajra asked
them repeatedly to desist, but they did not listen to him. Rukmini, the
princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the
funeral pyre. Satyabhama and other dear wives of Krishna entered the
woods, O king, resolved to set themselves to the practice of penances.
They began to live on fruits and roots and pass their time in the
contemplation of Hari. Going beyond the Himavat, they took up their abode
in a place called Kalpa. Those men who had followed Arjuna from
Dwaravati, were distributed into groups, and bestowed upon Vajra. Having
done all these acts suited to the occasion, Arjuna, with eyes bathed in
tears, then entered the retreat of Vyasa. There he beheld the Island-born
Rishi seated at his ease."



8

Vaishampayana said: "As Arjuna entered the asylum of the truthful Rishi,
he beheld the son of Satyavati seated in a secluded spot.

"Approaching that Rishi of high vows and endued with a knowledge of all
duties, he said, I am Arjuna, and then awaited his pleasure. Satyavatis
son, endued with high penances, answered, saying Welcome! Of tranquil
soul, the great Muni further said, Take thy seat. Seeing that the son of
Pritha was exceedingly cheerless and breathing heavy sighs repeatedly and
filled with despair, Vyasa addressed him, saying, "Hast thou been
sprinkled with water from anybodys nails or hair, or the end of anybodys
cloth, or from the mouth of a jar? Hast thou had sexual congress with any
woman before the cessation of her functional flow? Hast thou slain a
Brahmana? Hast thou been vanquished in battle? Thou lookest like one
shorn of prosperity. I do not know that thou hast been defeated by
anyone. Why then, O chief of Bharatas race, this exceedingly dejected
aspect? It behoveth thee, O son of Pritha, to tell me all, if, indeed,
there be no harm in telling it."

"Arjuna said, He whose complexion was like that of a (newly-risen) cloud,
he whose eyes were like a pair of large lotus petals, Krishna, has, with
Rama, cast off his body and ascended to Heaven. At Prabhasa, through iron
bolts generated by the curse denounced by Brahmanas, the destruction has
taken place of the Vrishni heroes. Awful hath that carnage been, and not
even a single hero has escaped. The heroes of the Bhoja, the Andhaka, and
the Vrishni races, O Brahmana, who were all endued with high souls, great
might, and leonine pride, have slaughtered one another in battle.
Possessed of arms that looked like maces of iron, and capable of bearing
the strokes of heavy clubs and darts, alas, they have all been slain with
blades of Eraka grass. Behold the perverse course of Time. 500,000
mighty-armed warriors have thus been laid low. Encountering one another,
they have met with destruction. Thinking repeatedly of this carnage of
the Yadava warriors of immeasurable energy and of the illustrious
Krishna, I fail to derive peace of mind. The death of the wielder of
Sarnga is as incredible as the drying up of the ocean, the displacement
of a mountain, the falling down of the vault of heaven, or the cooling
property of fire. Deprived of the company of the Vrishni heroes, I desire
not to live in this world. Another incident has happened that is more
painful than this, O thou that art possessed of wealth of penances.
Repeatedly thinking of it, my heart is breaking. In my very sight, O
Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of
the country of the five waters, who assailed us. Taking up my bow I found
myself unequal to even string it. The might that had existed in my arms
seemed to have disappeared on that occasion. O great ascetic, my weapons
of diverse kinds failed to make their appearance. Soon, again, my shafts
became exhausted. That person of immeasurable soul, of four arms,
wielding the conch, the discus, and the mace, clad in yellow robes, dark
of complexion, and possessing eyes resembling lotus-petals, is no longer
seen by me. Alas, reft of Govinda, what have I to live for, dragging my
life in sorrow? He who used to stalk in advance of my car, that divine
form endued with great splendour and unfading puissance, consuming as he
proceeded all hostile warriors, can no longer be seen by me. No longer
beholding him who by his energy first burnt all hostile troops whom I
afterwards despatched with shafts sped from Gandiva, I am filled with
grief and my head swims, O best of men. Penetrated with cheerlessness and
despair, I fail to obtain peace of mind. I dare not live, reft of the
heroic Janardana. As soon as I heard that Vishnu had left the Earth, my
eyes became dim and all things disappeared from my vision. O best of men,
it behoveth thee to tell me what is good for me now, for I am now a
wanderer with an empty heart, despoiled of my kinsmen and of my
possession.

"Vyasa said, The mighty car-warriors of the Vrishni and the Andhaka races
have all been consumed by the Brahmanas curse. O chief of Kurus race, it
behoveth thee not to grieve for their destruction. That which has
happened had been ordained. It was the destiny of those high-souled
warriors. Krishna suffered it to take place although he was fully
competent to baffle it. Govinda was able to alter the very course of the
universe with all its mobile and immobile creatures. What need then be
said of the curse of even high-souled Brahmanas? He who used to proceed
in front of thy car, armed with discus and mace, through affection for
thee, was the four-armed Vasudeva, that ancient rishi. That high-souled
one of expansive eyes, Krishna, having lightened the burthen of the Earth
and cast off his (human) body, has attained to his own high seat. By thee
also, O foremost of men, with Bhima for thy helpmate and the twins, O
mighty-armed hero, has the great work of the gods been accomplished. O
foremost one of Kurus race, I regard thee and thy brothers as crowned
with success, for ye have accomplished the great purpose of your lives.
The time has come for your departure from the world. Even this, O
puissant one, is what is beneficial for you now. Even thus, understanding
and prowess and foresight, O Bharata, arise when days of prosperity have
not outrun. These very acquisitions disappear when the hour of adversity
comes. All this has Time for its root. Time is, indeed, the seed of the
universe, O Dhananjaya. It is Time, again, that withdraws everything at
its pleasure. One becomes mighty, and, again, losing that might, becomes
weak. One becomes a master and rules others, and, again, losing that
position, becomes a servant for obeying the behests of others. Thy
weapons, having achieved success, have gone away to the place they came
from. They will, again, come into thy hands when the Time for their
coming approaches. The time has come, O Bharata, for you all to attain to
the highest goal. Even this is what I regard to be highly beneficial for
you all, O chief of Bharatas race."

Vaishampayana continued: "Having heard these words of Vyasa of
immeasurable energy, the son of Pritha, receiving his permission,
returned to the city named after the elephant. Entering it, the hero
approached Yudhishthira and informed him of all that had taken place with
reference to the Vrishnis."

The end of Mausala-parv

_________________
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Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 17

Mahaprasthanika-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.





1

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.

Janamejaya said: "Having heard of that encounter with iron bolts between
the heroes of the Vrishni and the Andhaka races, and having been informed
also of Krishnas ascension to Heaven, what did the Pandavas do?"

Vaishampayana said: "Having heard the particulars of the great slaughter
of the Vrishnis, the Kaurava king set his heart on leaving the world. He
addressed Arjuna, saying, O thou of great intelligence, it is Time that
cooks every creature (in his cauldron). I think that what has happened is
due to the cords of Time (with which he binds us all). It behoveth thee
also to see it.

"Thus addressed by his brother, the son of Kunti only repeated the word
Time, Time! and fully endorsed the view of his eldest brother gifted with
great intelligence. Ascertaining the resolution of Arjuna, Bhimasena and
the twins fully endorsed the words that Arjuna had said. Resolved to
retire from the world for earning merit, they brought Yuyutsu before
them. Yudhishthira made over the kingdom to the son of his uncle by his
Vaisya wife. Installing Parikshit also on their throne, as king, the
eldest brother of the Pandavas, filled with sorrow, addressed Subhadra,
saying, This son of thy son will be the king of the Kurus. The survivor
of the Yadus, Vajra, has been made a king. Parikshit will rule in
Hastinapura, while the Yadava prince, Vajra, will rule in Shakraprastha.
He should be protected by thee. Never set thy heart on unrighteousness.

"Having said these words, king Yudhishthira the just, along with his
brothers, promptly offered oblations of water unto Vasudeva of great
intelligence, as also unto his old maternal uncle and Rama and others. He
then duly performed the Sraddhas of all those deceased kinsmen of his.
The king, in honour of Hari and naming him repeatedly, fed the
Island-born Vyasa, and Narada, and Markandeya possessed of wealth of
penances, and Yajnavalkya of Bharadwajas race, with many delicious
viands. In honour of Krishna, he also gave away many jewels and gems, and
robes and clothes, and villages, and horses and cars, and female slaves
by hundreds and thousands unto foremost of Brahmanas. Summoning the
citizens. Kripa was installed as the preceptor and Parikshit was made
over to him as his disciple, O chief of Bharatas race.

"Then Yudhishthira once more summoned all his subjects. The royal sage
informed them of his intentions. The citizens and the inhabitants of the
provinces, hearing the kings words, became filled with anxiety and
disapproved of them. This should never be done, said they unto the king.
The monarch, well versed with the changes brought about by time, did not
listen to their counsels. Possessed of righteous soul, he persuaded the
people to sanction his views. He then set his heart on leaving the world.
His brothers also formed the same resolution. Then Dharmas son,
Yudhishthira, the king of the Kurus, casting off his ornaments, wore
barks of trees. Bhima and Arjuna and the twins, and Draupadi also of
great fame, similarly clad themselves in bark of trees, O king. Having
caused the preliminary rites of religion, O chief of Bharatas race, which
were to bless them in the accomplishment of their design, those foremost
of men cast off their sacred fires into the water. The ladies, beholding
the princes in that guise, wept aloud. They seemed to look as they had
looked in days before, when with Draupadi forming the sixth in number
they set out from the capital after their defeat at dice. The brothers,
however, were all very cheerful at the prospect of retirement.
Ascertaining the intentions of Yudhishthira and seeing the destruction of
the Vrishnis, no other course of action could please them then.

"The five brothers, with Draupadi forming the sixth, and a dog forming
the seventh, set out on their journey. Indeed, even thus did king
Yudhishthira depart, himself the head of a party of seven, from the city
named after the elephant. The citizen and the ladies of the royal
household followed them for some distance. None of them, however, could
venture to address the king for persuading him to give up his intention.
The denizens of the city then returned; Kripa and others stood around
Yuyutsu as their centre. Ulupi, the daughter of the Naga chief, O thou of
Kuntis race, entered the waters of Ganga. The princess Chitrangada set
out for the capital of Manipura. The other ladies who were the
grandmothers of Parikshit centered around him. Meanwhile the high-souled
Pandavas, O thou of Kurus race, and Draupadi of great fame, having
observed the preliminary fast, set out with their faces towards the east.
Setting themselves on Yoga, those high-souled ones, resolved to observe
the religion of Renunciation, traversed through various countries and
reached diverse rivers and seas. Yudhishthira, proceeded first. Behind
him was Bhima; next walked Arjuna; after him were the twins in the order
of their birth; behind them all, O foremost one of Bharatas race,
proceeded Draupadi, that first of women, possessed of great beauty, of
dark complexion, and endued with eyes resembling lotus petals. While the
Pandavas set out for the forest, a dog followed them.

"Proceeding on, those heroes reached the sea of red waters. Dhananjaya
had not cast off his celestial bow Gandiva, nor his couple of
inexhaustible quivers, actuated, O king, by the cupidity that attaches
one to things of great value. The Pandavas there beheld the deity of fire
standing before them like a hill. Closing their way, the god stood there
in his embodied form. The deity of seven flames then addressed the
Pandavas, saying, Ye heroic sons of Pandu, know me for the deity of fire.
O mighty-armed Yudhishthira, O Bhimasena that art a scorcher of foes, O
Arjuna, and ye twins of great courage, listen to what I say! Ye foremost
ones of Kurus race, I am the god of fire. The forest of Khandava was
burnt by me, through the puissance of Arjuna and of Narayana himself. Let
your brother Phalguna proceed to the woods after casting off Gandiva,
that high weapon. He has no longer any need of it. That precious discus,
which was with the high-souled Krishna, has disappeared (from the world).
When the time again comes, it will come back into his hands. This
foremost of bows, Gandiva, was procured by me from Varuna for the use of
Partha. Let it be made over to Varuna himself.

"At this, all the brothers urged Dhananjaya to do what the deity said. He
then threw into the waters (of the sea) both the bow and the couple of
inexhaustible quivers. After this, O chief of Bharatas race, the god of
the fire disappeared then and there. The heroic sons of Pandu next
proceeded with their faces turned towards the south. Then, by the
northern coast of the salt sea, those princes of Bharatas race proceeded
to the south-west. Turning next towards the west, they beheld the city of
Dwaraka covered by the ocean. Turning next to the north, those foremost
ones proceeded on. Observant of Yoga, they were desirous of making a
round of the whole Earth."



2

Vaishampayana said: "Those princes of restrained souls and devoted to
Yoga, proceeding to the north, beheld Himavat, that very large mountain.
Crossing the Himavat, they beheld a vast desert of sand. They then saw
the mighty mountain Meru, the foremost of all high-peaked mountains. As
those mighty ones were proceeding quickly, all rapt in Yoga, Yajnaseni,
falling of from Yoga, dropped down on the Earth. Beholding her fallen
down, Bhimasena of great strength addressed king Yudhishthira the just,
saying, O scorcher of foes, this princess never did any sinful act. Tell
us what the cause is for which Krishna has fallen down on the Earth!

"Yudhishthira said: O best of men, though we were all equal unto her she
had great partiality for Dhananjaya. She obtains the fruit of that
conduct today, O best of men."

Vaishampayana continued: "Having said this, that foremost one of Bharatas
race proceeded on. Of righteous soul, that foremost of men, endued with
great intelligence, went on, with mind intent on itself. Then Sahadeva of
great learning fell down on the Earth. Beholding him drop down, Bhima
addressed the king, saying, He who with great humility used to serve us
all, alas, why is that son of Madravati fallen down on the Earth?

"Yudhishthira said, He never thought anybody his equal in wisdom. It is
for that fault that this prince has fallen down.

Vaishampayana continued: "Having said this, the king proceeded, leaving
Sahadeva there. Indeed, Kuntis son Yudhishthira went on, with his
brothers and with the dog. Beholding both Krishna and the Pandava
Sahadeva fallen down, the brave Nakula, whose love for kinsmen was very
great, fell down himself. Upon the falling down of the heroic Nakula of
great personal beauty, Bhima once more addressed the king, saying, This
brother of ours who was endued with righteousness without incompleteness,
and who always obeyed our behests, this Nakula who was unrivalled for
beauty, has fallen down.

"Thus addressed by Bhimasena, Yudhishthira, said, with respect to Nakula,
these words: He was of righteous soul and the foremost of all persons
endued with intelligence. He, however, thought that there was nobody that
equalled him in beauty of person. Indeed, he regarded himself as superior
to all in that respect. It is for this that Nakula has fallen down. Know
this, O Vrikodara. What has been ordained for a person, O hero, must have
to be endured by him.

"Beholding Nakula and the others fall down, Pandus son Arjuna of white
steeds, that slayer of hostile heroes, fell down in great grief of heart.
When that foremost of men, who was endued with the energy of Shakra, had
fallen down, indeed, when that invincible hero was on the point of death,
Bhima said unto the king, I do not recollect any untruth uttered by this
high-souled one. Indeed, not even in jest did he say anything false. What
then is that for whose evil consequence this one has fallen down on the
Earth?

"Yudhishthira said, Arjuna had said that he would consume all our foes in
a single day. Proud of his heroism, he did not, however, accomplish what
he had said. Hence has he fallen down. This Phalguna disregarded all
wielders of bows. One desirous of prosperity should never indulge in such
sentiments."

Vaishampayana continued: "Having said so, the king proceeded on. Then
Bhima fell down. Having fallen down, Bhima addressed king Yudhishthira
the just, saying, O king, behold, I who am thy darling have fallen down.
For what reason have I dropped down? Tell me if thou knowest it.

"Yudhishthira said, Thou wert a great eater, and thou didst use to boast
of thy strength. Thou never didst attend, O Bhima, to the wants of others
while eating. It is for that, O Bhima, that thou hast fallen down.

"Having said these words, the mighty-armed Yudhishthira proceeded on,
without looking back. He had only one companion, the dog of which I have
repeatedly spoken to thee, that followed him now.



3

Vaishampayana said: "Then Shakra, causing the firmament and the Earth to
be filled by a loud sound, came to the son of Pritha on a car and asked
him to ascend it. Beholding his brothers fallen on the Earth, king
Yudhishthira the just said unto that deity of a 1,000 eyes these words:
My brothers have all dropped down here. They must go with me. Without
them by me I do not wish to go to Heaven, O lord of all the deities. The
delicate princess (Draupadi) deserving of every comfort, O Purandara,
should go with us. It behoveth thee to permit this.

"Shakra said, Thou shalt behold thy brothers in Heaven. They have reached
it before thee. Indeed, thou shalt see all of them there, with Krishna.
Do not yield to grief, O chief of the Bharatas. Having cast off their
human bodies they have gone there, O chief of Bharatas race. As regards
thee, it is ordained that thou shalt go thither in this very body of
thine.

"Yudhishthira said, This dog, O lord of the Past and the Present, is
exceedingly devoted to me. He should go with me. My heart is full of
compassion for him.

"Shakra said, Immortality and a condition equal to mine, O king,
prosperity extending in all directions, and high success, and all the
felicities of Heaven, thou hast won today. Do thou cast off this dog. In
this there will be no cruelty.

"Yudhishthira said, O thou of a 1,000 eyes. O thou that art of righteous
behaviour, it is exceedingly difficult for one that is of righteous
behaviour to perpetrate an act that is unrighteous. I do not desire that
union with prosperity for which I shall have to cast off one that is
devoted to me.

"Indra said, There is no place in Heaven for persons with dogs. Besides,
the (deities called) Krodhavasas take away all the merits of such
persons. Reflecting on this, act, O king Yudhishthira the just. Do thou
abandon this dog. There is no cruelty in this.

"Yudhishthira said, It has been said that the abandonment of one that is
devoted is infinitely sinful. It is equal to the sin that one incurs by
slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog
today from desire of my happiness. Even this is my vow steadily pursued,
that I never give up a person that is terrified, nor one that is devoted
to me, nor one that seeks my protection, saying that he is destitute, nor
one that is afflicted, nor one that has come to me, nor one that is weak
in protecting oneself, nor one that is solicitous of life. I shall never
give up such a one till my own life is at an end.

"Indra said, Whatever gifts, or sacrifices spread out, or libations
poured on the sacred fire, are seen by a dog, are taken away by the
Krodhavasas. Do thou, therefore, abandon this dog. By abandoning this dog
thou wilt attain to the region of the deities. Having abandoned thy
brothers and Krishna, thou hast, O hero, acquired a region of felicity by
thy own deeds. Why art thou so stupefied? Thou hast renounced everything.
Why then dost thou not renounce this dog? "Yudhishthira said, This is
well known in all the worlds that there is neither friendship nor enmity
with those that are dead. When my brothers and Krishna died, I was unable
to revive them. Hence it was that I abandoned them. I did not, however,
abandon them as long as they were alive. To frighten one that has sought
protection, the slaying of a woman, the theft of what belongs to a
Brahmana, and injuring a friend, each of these four, O Shakra, is I think
equal to the abandonment of one that is devoted."

Vaishampayana continued: "Hearing these words of king Yudhishthira the
just, (the dog became transformed into) the deity of Righteousness, who,
well pleased, said these words unto him in a sweet voice fraught with
praise.

"Dharma said: Thou art well born, O king of kings, and possessed of the
intelligence and the good conduct of Pandu. Thou hast compassion for all
creatures, O Bharata, of which this is a bright example. Formerly, O son,
thou wert once examined by me in the woods of Dwaita, where thy brothers
of great prowess met with (an appearance of) death. Disregarding both thy
brothers Bhima and Arjuna, thou didst wish for the revival of Nakula from
thy desire of doing good to thy (step-) mother. On the present occasion,
thinking the dog to be devoted to thee, thou hast renounced the very car
of the celestials instead of renouncing him. Hence. O king, there is no
one in Heaven that is equal to thee. Hence, O Bharata, regions of
inexhaustible felicity are thine. Thou hast won them, O chief of the
Bharatas, and thine is a celestial and high goal."

Vaishampayana continued: "Then Dharma, and Shakra, and the Maruts, and
the Ashvinis, and other deities, and the celestial Rishis, causing
Yudhishthira to ascend on a car, proceeded to Heaven. Those beings
crowned with success and capable of going everywhere at will, rode their
respective cars. King Yudhishthira, that perpetuator of Kurus race,
riding on that car, ascended quickly, causing the entire welkin to blaze
with his effulgence. Then Narada, that foremost of all speakers, endued
with penances, and conversant with all the worlds, from amidst that
concourse of deities, said these words: All those royal sages that are
here have their achievements transcended by those of Yudhishthira.
Covering all the worlds by his fame and splendour and by his wealth of
conduct, he has attained to Heaven in his own (human) body. None else
than the son of Pandu has been heard to achieve this.

"Hearing these words of Narada, the righteous-souled king, saluting the
deities and all the royal sages there present, said, Happy or miserable,
whatever the region be that is now my brothers, I desire to proceed to. I
do not wish to go anywhere else.

"Hearing this speech of the king, the chief of the deities, Purandara,
said these words fraught with noble sense: Do thou live in this place, O
king of kings, which thou hast won by thy meritorious deeds. Why dost
thou still cherish human affections? Thou hast attained to great success,
the like of which no other man has ever been able to attain. Thy
brothers, O delighter of the Kurus, have succeeded in winning regions of
felicity. Human affections still touch thee. This is Heaven. Behold these
celestial Rishis and Siddhas who have attained to the region of the gods.

"Gifted with great intelligence, Yudhishthira answered the chief of the
deities once more, saying, O conqueror of Daityas, I venture not to dwell
anywhere separated from them. I desire to go there, where my brothers
have gone. I wish to go there where that foremost of women, Draupadi, of
ample proportions and darkish complexion and endued with great
intelligence and righteous of conduct, has gone."

The end of Mahaprasthanika-parv

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 1

ADI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

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



TRANSLATOR'S PREFACE

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

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

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

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

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

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

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

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

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

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

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

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

Kisari Mohan Ganguli

Calcutta



THE MAHABHARATA

ADI PARVA

SECTION I

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION II

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"The next is Mahaprasthanika, the seventeenth Parva.

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

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

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

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

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

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



SECTION III

(Paushya Parva)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION IV

(Pauloma Parva)

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

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



SECTION V

(Pauloma Parva continued)

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

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

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

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

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

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

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

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

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



SECTION VI

(Pauloma Parva continued)

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

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

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

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



SECTION VII

(Pauloma Parva continued)

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

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

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

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

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



SECTION VIII

(Pauloma Parva continued)

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

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

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

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



SECTION IX

(Pauloma Parva continued)

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

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

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

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

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

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

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

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



SECTION X

(Pauloma Parva continued)

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

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

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

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



SECTION XI

(Pauloma Parva continued)

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

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

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



SECTION XII

(Pauloma Parva continued)

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

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

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

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



SECTION XIII

(Astika Parva)

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

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

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

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

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

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

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

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

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

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

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



SECTION XIV

(Astika Parva continued)

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

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

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



SECTION XV

(Astika Parva continued)

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

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

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

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



SECTION XVI

(Astika Parva continued)

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

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

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

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

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



SECTION XVII

(Astika Parva continued)

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

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

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

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



SECTION XVIII

(Astika Parva continued)

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

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

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

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

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

"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant
the gods strength to churn the deep afresh.'

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

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

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

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



SECTION XIX

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION XX

(Astika Parva continued)

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

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

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



SECTION XXI

(Astika Parva continued)

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

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

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



SECTION XXII

(Astika Parva continued)

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

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

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



SECTION XXIII

(Astika Parva continued)

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

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

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

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

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



SECTION XXIV

(Astika Parva continued)

"Sauti said, 'Then hearing of and beholding his own body, that bird of
beautiful feathers diminished its size.'

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

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

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

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

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

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

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



SECTION XXV

(Astika Parva continued)

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

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



SECTION XXVI

(Astika Parva continued)

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

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

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



SECTION XXVII

(Astika Parva continued)

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

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



SECTION XXVIII

(Astika Parva continued)

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

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

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



SECTION XXIX

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XXX

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XXXI

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION XXXII

(Astika Parva continued)

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

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

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

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

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



SECTION XXXIII

(Astika Parva continued)

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

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

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

"And Indra said, 'O best of birds, I desire to know the limit of thy
great strength. I also desire eternal friendship with thee.'"

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



SECTION XXXIV

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION XXXV

(Astika Parva continued)

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

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

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

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

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



SECTION XXXVI

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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



SECTION XXXVII

(Astika Parva continued)

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

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

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

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



SECTION XXXVIII

(Astika Parva continued)

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

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



SECTION XXXIX

(Astika Parva continued)

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

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

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

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



SECTION XL

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XLI

(Astika Parva continued)

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

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

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

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

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

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



SECTION XLII

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XLIII

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XLIV

(Astika Parva continued)

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

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

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



SECTION XLV

(Astika Parva continued)

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

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



SECTION XLVI

(Astika Parva continued)

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

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

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

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



SECTION XLVII

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XLVIII

(Astika Parva continued)

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

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

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

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

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



SECTION XLIX

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION L

(Astika Parva continued)

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

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

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

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

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

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

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

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



SECTION LI

(Astika Parva continued)

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

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

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



SECTION LII

(Astika Parva continued)

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



SECTION LIII

(Astika Parva continued)

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

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

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

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

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



SECTION LIV

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LV

(Astika Parva continued)

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

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



SECTION LVI

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION LVII

(Astika Parva continued)

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

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

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

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

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



SECTION LVIII

(Astika Parva, continued)

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

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

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

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

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

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

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

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

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

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



SECTION LIX

(Adivansavatarana Parva)

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

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

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

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



SECTION LX

(Adivansavatarana Parva continued)

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

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

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

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

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



SECTION LXI

(Adivansavatarana Parva continued)

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

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

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

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

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

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

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

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



SECTION LXII

(Adivansavatarana Parva continued)

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

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

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

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



SECTION LXIII

(Adivansavatarana Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION LXIV

(Adivansavatarana Parva continued)

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

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

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

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

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

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



SECTION LXV

(Sambhava Parva)

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

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

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

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

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

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

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



SECTION LXVI

(Sambhava Parva continued)

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

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

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

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

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

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

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

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



SECTION LXVII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION LXVIII

(Sambhava Parva continued)

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

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

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



SECTION LXIX

(Sambhava Parva continued)

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

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

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

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



SECTION LXX

(Sambhava Parva continued)

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

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

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

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

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



SECTION LXXI

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXII

(Sambhava Parva continued)

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

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



SECTION LXXIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LXXIV

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXV

(Sambhava Parva continued)

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

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

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

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

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



SECTION LXXVI

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION LXXVII

(Sambhava Parva continued)

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

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

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

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

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



SECTION LXXVIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION LXXIX

(Sambhava Parva continued)

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



SECTION LXXX

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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



SECTION LXXXI

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LXXXII

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXXIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LXXXIV

(Sambhava Parva continued)

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

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

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

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

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

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

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

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



SECTION LXXXV

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXXVI

(Sambhava Parva continued)

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

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

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

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



SECTION LXXXVII

(Sambhava Parva continued)

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

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

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

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



SECTION LXXXVIII

(Sambhava Parva continued)

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

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



SECTION LXXXIX

(Sambhava Parva continued)

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

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

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

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



SECTION XC

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XCI

(Sambhava Parva continued)

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

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

"Ashtaka asked, 'How many kinds of Munis are there (observers of the vow
of the silence)?'

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

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

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



SECTION XCII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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



SECTION XCIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION XCIV

(Sambhava Parva continued)

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

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

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

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

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



SECTION XCV

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XCVI

(Sambhava Parva continued)

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

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

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

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

"The Vasus, making this arrangement with Ganga, went away without Waiting
to the place they liked.'"



SECTION XCVII

(Sambhava Parva continued)

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

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

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

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



SECTION XCVIII

(Sambhava Parva continued)

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



SECTION XCIX

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION C

(Sambhava Parva continued )

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

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

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

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

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

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

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

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

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

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

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

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



SECTION CI

(Sambhava Parva continued)

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



SECTION CII

(Sambhava Parva continued)

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

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

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

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



SECTION CIII

(Sambhava Parva continued)

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

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



SECTION CIV

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION CV

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION CVI

(Sambhava Parva continued)

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

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

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

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



SECTION CVII

(Sambhava Parva continued)

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

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



SECTION CVIII

(Sambhava Parva continued)

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

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

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



SECTION CIX

(Sambhava Parva continued)

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



SECTION CX

(Sambhava Parva continued)

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

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



SECTION CXI

(Sambhava Parva continued)

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

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

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

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



SECTION CXII

(Sambhava Parva continued)

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



SECTION CXIII

(Sambhava Parva continued)

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

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



SECTION CXIV

(Sambhava Parva continued)

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

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

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

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



SECTION CXV

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile, O Janamejaya, Dhritarashtra begat upon
Gandhari a hundred sons, and upon a Vaisya wife another besides those
hundred. And Pandu had, by his two wives Kunti and Madri, five sons who
were great charioteers and who were all begotten by the celestials for
the perpetuation of the Kuru line.'

"Janamejaya said, 'O best of Brahmanas, how did Gandhari bring forth
those hundred sons and in how many years? What were also the periods of
life allotted to each? How did Dhritarashtra also beget another son in a
Vaisya wife? How did Dhritarashtra behave towards his loving obedient,
and virtuous wife Gandhari? How were also begotten the five sons of
Pandu, those mighty charioteers, even though Pandu himself laboured under
the curse of the great Rishi (he slew)? Tell me all this in detail, for
my thirst for hearing everything relating to my own ancestor hath not
been slaked.'

"Vaisampayana said, 'One day Gandhari entertained with respectful
attention the great Dwaipayana who came to her abode, exhausted with
hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave
her the boon she asked for, viz., that she should have a century of sons
each equal unto her lord in strength and accomplishments. Some time after
Gandhari conceived and she bore the burden in her womb for two long years
without being delivered. And she was greatly afflicted at this. It was
then that she heard that Kunti had brought forth a son whose splendour
was like unto the morning sun. Impatient of the period of gestation which
had prolonged so long, and deprived of reason by grief, she struck her
womb with great violence without the knowledge of her husband. And
thereupon came out of her womb, after two years' growth, a hard mass of
flesh like unto an iron ball. When she was about to throw it away,
Dwaipayana, learning everything by his spiritual powers, promptly came
there, and that first of ascetics beholding that ball of flesh, addressed
the daughter of Suvala thus, 'What hast thou done?' Gandhari, without
endeavouring to disguise her feelings, addressed the Rishi and said,
'Having heard that Kunti had brought forth a son like unto Surya in
splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me
the boon that I should have a hundred sons, but here is only a ball of
flesh for those hundred sons!' Vyasa then said, 'Daughter of Suvala, it
is even so. But my words can never be futile. I have not spoken an
untruth even in jest. I need not speak of other occasions. Let a hundred
pots full of clarified butter be brought instantly, and let them be
placed at a concealed spot. In the meantime, let cool water be sprinkled
over this ball of flesh.'

"Vaisampayana continued, 'That ball of flesh then, sprinkled over with
water, became, in time, divided into a hundred and one parts, each about
the size of the thumb. These were then put into those pots full of
clarified butter that had been placed at a concealed spot and were
watched with care. The illustrious Vyasa then said unto the daughter of
Suvala that she should open the covers of the pots after full two years.
And having said this and made these arrangements, the wise Dwaipayana
went to the Himavat mountains for devoting himself to asceticism.

"Then in time, king Duryodhana was born from among those pieces of the
ball of flesh that had been deposited in those pots. According to the
order of birth, king Yudhishthira was the oldest. The news of
Duryodhana's birth was carried to Bhishma and the wise Vidura. The day
that the haughty Duryodhana was born was also the birth-day of Bhima of
mighty arms and great prowess.

"As soon as Duryodhana was born, he began to cry and bray like an ass.
And hearing that sound, the asses, vultures, jackals and crows uttered
their respective cries responsively. Violent winds began to blow, and
there were fires in various directions. Then king Dhritarashtra in great
fear, summoning Bhishma and Vidura and other well-wishers and all the
Kurus, and numberless Brahmanas, addressed them and said, 'The oldest of
those princes, Yudhishthira, is the perpetuator of our line. By virtue of
his birth he hath acquired the kingdom. We have nothing to say to this.
But shall this my son born after him become king? Tell me truly what is
lawful and right under these circumstances.' As soon as these words were
spoken, O Bharata, jackals and other carnivorous animals began to howl
ominously And marking those frightful omens all around, the assembled
Brahmanas and the wise Vidura replied, 'O king, O bull among men, when
these frightful omens are noticeable at the birth of thy eldest son, it
is evident that he shall be the exterminator of thy race. The prosperity
of all dependeth on his abandonment. Calamity there must be in keeping
him. O king, if thou abandonest him, there remain yet thy nine and ninety
sons. If thou desirest the good of thy race, abandon him, O Bharata! O
king, do good to the world and thy own race by casting off this one child
of thine. It hath been said that an individual should be cast off for the
sake of the family; that a family should be cast off for the sake of a
village; that a village may be abandoned for the sake of the whole
country; and that the earth itself may be abandoned for the sake of the
soul.' When Vidura and those Brahmanas had stated so, king Dhritarashtra
out of affection for his son had not the heart to follow that advice.
Then, O king, within a month, were born a full hundred sons unto
Dhritarashtra and a daughter also in excess of this hundred. And during
the time when Gandhari was in a state of advanced pregnancy, there was a
maid servant of the Vaisya class who used to attend on Dhritarashtra.
During that year, O king, was begotten upon her by the illustrious
Dhritarashtra a son endued with great intelligence who was afterwards
named Yuvutsu. And because he was begotten by a Kshatriya upon a Vaisya
woman, he came to be called Karna.

"Thus were born unto the wise Dhritarashtra a hundred sons who were all
heroes and mighty chariot-fighters, and a daughter over and above the
hundred, and another son Yuyutsu of great energy and prowess begotten
upon a Vaisya woman.'"



SECTION CXVI

(Sambhava Parva continued)

"Janamejaya said, 'O sinless one, thou hast narrated to me from the
beginning all about the birth of Dhritarashtra's hundred sons owing to
the boon granted by the Rishi. But thou hast not told me as yet any
particulars about the birth of the daughter. Thou hast merely said that
over and above the hundred sons, there was another son named Yuyutsu
begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of
immeasurable energy said unto the daughter of the king of Gandhara that
she would become the mother of a hundred sons. Illustrious one, how is
that thou sayest Gandhari had a daughter over and above her hundred sons?
If the ball of flesh was distributed by the great Rishi only into a
hundred parts, and if Gandhari did not conceive on any other occasion,
how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been
great."

"Vaisampayana said, 'O descendant of the Pandavas, thy question is just,
and I will tell thee how it happened. The illustrious and great Rishi
himself, by sprinkling water over that ball of flesh, began to divide it
into parts. And as it was being divided into parts, the nurse began to
take them up and put them one by one into those pots filled with
clarified butter. While this process was going on, the beautiful and
chaste Gandhari of rigid vows, realising the affection that one feeleth
for a daughter, began to think within herself, 'There is no doubt that I
shall have a hundred sons, the Muni having said so. It can never be
otherwise. But I should be very happy if a daughter were born of me over
and above these hundred sons and junior to them all. My husband then may
attain to those worlds that the possession of a daughter's sons
conferreth. Then again, the affection the women feel for their
sons-in-law is great. If, therefore, I obtain a daughter over and above
my hundred sons, then, surrounded by sons and daughter's sons, I may feel
supremely blest. If I have ever practised ascetic austerities, if I have
ever given anything in charity, if I have ever performed the homa
(through Brahamanas), if I have ever gratified my superiors by respectful
attentions, then (as the fruit of those acts) let a daughter be born unto
me.' All this while that illustrious and best of Rishis,
Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a
full hundred of the parts, he said unto the daughter of Suvala, 'Here are
thy hundred sons. I did not speak aught unto thee that was false. Here,
however, is one part in excess of the hundred, intended for giving thee a
daughter's son. This part shall develop into an amiable and fortunate
daughter, as thou hast desired' Then that great ascetic brought another
pot full of clarified butter, and put the part intended for a daughter
into it.

"Thus have I, O Bharata, narrated unto thee all about the birth of
Duhsala. Tell me, O sinless one, what more I am now to narrate.'"



SECTION CXVII

(Sambhava Parva continued)

"Janamejaya said, 'Please recite the names of Dhritarashtra's sons
according to the order of their birth.'

"Vaisampayana said, 'Their names, O king, according to the order of
birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha,
Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana,
Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna,
Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra,
Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and
Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman,
Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega,
Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya,
Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara;
Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena,
Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara;
Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin,
Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara;
the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and
Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi,
Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma;
Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas.
Besides these hundred sons, there was a daughter named Duhsala. All were
heroes and Atirathas, and were well-skilled in warfare. All were learned
in the Vedas, and all kinds of weapons. And, O, king, worthy wives were
in time selected for all of them by Dhritarashtra after proper
examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in
proper time and with proper rites, upon Jayadratha (the king of Sindhu).'



SECTION CXVIII

(Sambhava Parva continued)

"Janamejaya said, 'O utterer of Brahma, thou hast recited (everything
about) the extraordinary birth among men, of the sons of Dhritarashtra in
consequence of the Rishi's grace. Thou hast also said what their names
are, according to the order of their birth. O Brahmana, I have heard all
these from thee. But tell me now all about the Pandavas. While reciting
the incarnations on earth of the celestial, the Asuras, and the beings of
other classes, thou saidst that the Pandavas were all illustrious and
endued with the prowess of gods, and that they were incarnate portion of
the celestials themselves. I desire, therefore, to hear all about those
beings of extraordinary achievements beginning from the moment of their
birth. O Vaisampayana, recite thou their achievements.'

"Vaisampayana said, 'O king, one day Pandu, while roaming about in the
woods (on the southern slopes of the Himavat) that teemed with deer and
wild animals of fierce disposition, saw a large deer, that seemed to be
the leader of a herd, serving his mate. Beholding the animals, the
monarch pierced them both with five of his sharp and swift arrows winged
with golden feathers. O monarch, that was no deer that Pandu struck at,
but a Rishi's son of great ascetic merit who was enjoying his mate in the
form of a deer. Pierced by Pandu, while engaged in the act of
intercourse, he fell down to the ground, uttering cries that were of a
man and began to weep bitterly.

"The deer then addressed Pandu and said, 'O king, even men that are
slaves to lust and wrath, and void of reason, and ever sinful, never
commit such a cruel act as this. Individual judgment prevaileth not
against the ordinance, the ordinance prevaileth against individual
judgment. The wise never sanction anything discountenanced by the
ordinance. Thou art born, O Bharata, in a race that hath ever been
virtuous. How is it, therefore, that even thou, suffering thyself to be
overpowered by passion and wrath losest thy reason?' Hearing this, Pandu
replied, 'O deer, kings behave in the matter of slaying animals of thy
species exactly as they do in the matter of slaying foes. It behoveth
thee not, therefore, to reprove me thus from ignorance. Animals of thy
species are slain by open or covert means. This, indeed, is the practice
of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya,
while engaged in the performance of a grand sacrifice, chased the deer,
and devoted every deer in the forest unto the gods in general. Thou hast
been slain, pursuant to the usage sanctioned by such precedent. Wherefore
reprovest us then? For his especial sacrifices Agastya performed the homa
with fat of the deer.'

"The deer then said, 'O king, men do not let fly their arrows at their
enemies when the latter are unprepared. But there is a time for doing it
(viz., after declaration of hostilities). Slaughter at such a time is not
censurable.'

"Pandu replied, 'It is well-known that men slay deer by various effective
means without regarding whether the animals are careful or careless.
Therefore, O deer, why dost thou reprove me?'

"The deer then said, 'O, king, I did not blame thee for thy having killed
a deer, or for the injury thou hast done to me. But, instead of acting so
cruelly, thou shouldst have waited till the completion of my act of
intercourse. What man of wisdom and virtue is there that can kill a deer
while engaged in such an act? The time of sexual intercourse is agreeable
to every creature and productive of good to all. O king, with this my
mate I was engaged in the gratification of my sexual desire. But that
effort of mine hath been rendered futile by thee. O king of the Kurus, as
thou art born in the race of the Pauravas ever noted for white (virtuous)
deeds, such an act hath scarcely been worthy of thee. O Bharata, this act
must be regarded as extremely cruel, deserving of universal execration,
infamous, and sinful, and certainly leading to hell. Thou art acquainted
with the pleasures of sexual intercourse. Thou art acquainted also with
the teaching of morality and dictates of duty. Like unto a celestial as
thou art, it behoveth thee not to do such an act as leadeth to hell. O
best of kings, thy duty is to chastise all who act cruelly, who are
engaged in sinful practices and who have thrown to the winds religion,
profit, and pleasure as explained in the scriptures. What hast thou done,
O best of men, in killing me who have given thee no offence? I am, O
king, a Muni who liveth on fruits and roots, though disguised as a deer.
I was living in the woods in peace with all. Yet thou hast killed me, O
king, for which I will curse thee certainly. As thou hast been cruel unto
a couple of opposite sexes, death shall certainly overtake thee as soon
as thou feelest the influence of sexual desire. I am a Muni of the name
of Kindama, possessed of ascetic merit. I was engaged in sexual
intercourse with this deer, because my feelings of modesty did not permit
me to indulge in such an act in human society. In the form of a deer I
rove in the deep woods in the company of other deer. Thou hast slain me
without knowing that I am a Brahmana, the sin of having slain a Brahmana
shall not, therefore, be thine. But senseless man, as you have killed me,
disguised as a deer, at such a time, thy fate shall certainly be even
like mine. When, approaching thy wife lustfully, thou wilt unite with her
even as I had done with mine, in that very state shalt thou have to go to
the world of the spirits. And that wife of thine with whom thou mayst be
united in intercourse at the time of thy death shall also follow thee
with affection and reverence to the domains of the king of the dead. Thou
hast brought me grief when I was happy. So shall grief come to thee when
thou art in happiness.'

"Vaisampayana continued, 'Saying this, that deer, afflicted with grief
gave up the ghost; and Pandu also was plunged in woe at the sight.'"



SECTION CXIX

(Sambhava Parva continued)

"Vaisampayana said, 'After the death of that deer, king Pandu with his
wives was deeply afflicted and wept bitterly. And he exclaimed, 'The
wicked, even if born in virtuous families, deluded by their own passions,
become overwhelmed with misery as the fruit of their own deeds. I have
heard that my father, though begotten by Santanu of virtuous soul, was
cut off while still a youth, only because he had become a slave to his
lust. In the soil of that lustful king, the illustrious Rishi
Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I
am of such a being, with my wicked heart wedded to vice, I am yet leading
a wandering life in the woods in the chase of the deer. Oh, the very gods
have forsaken me! I shall seek salvation now. The great impediments to
salvation are the desire to beget children, and other concerns of the
world. I shall now adopt the Brahmacharya mode of life and follow in the
imperishable wake of my father. I shall certainly bring my passions under
complete control by severe ascetic penances. Forsaking my wives and other
relatives and shaving my head, alone shall I wander over the earth,
begging for my subsistence from each of these trees standing here.
Forsaking every object of affection and aversion, and covering my body
with dust, I shall make the shelter of trees or deserted houses my home.
I shall never yield to influence of sorrow or joy, and I shall regard
slander and eulogy in the same light. I shall not seek benedictions or
bows. I shall be at peace with all, and shall not accept gifts. I shall
not mock anybody, nor shall I knit my brows at any one, but shall be ever
cheerful and devoted to the good of all creatures. I shall not harm any
of the four orders of life gifted with power of locomotion or otherwise,
viz., oviparous and viviparous creatures and worms and vegetables. But on
the contrary, preserve an equality of behaviour towards all, as if they
were, my own children. Once a day shall I beg of five or ten families at
the most, and if I do not succeed in obtaining alms, I shall then go
without food. I shall rather stint myself than beg more than once of the
same person. If I do not obtain anything after completing my round of
seven or ten houses, moved by covetousness, I shall not enlarge my round.
Whether I obtain or fail to obtain alms. I shall be equally unmoved like
a great ascetic. One lopping off an arm of mine with a hatchet, and one
smearing another arm with sandal-paste, shall be regarded by me equally.
I shall not wish prosperity to the one or misery to the other. I shall
not be pleased with life or displeased with death. I shall neither desire
to live nor to die. Washing my heart of all sins, I shall certainly
transcend those sacred rites productive of happiness, that men perform in
auspicious moments, days, and periods. I shall also abstain from all acts
of religion and profit and also those that lead to the gratification of
the senses. Freed from all sins and snares of the world, I shall be like
the wind subject to none. Following the path of fearlessness and bearing
myself in this way I shall at last lay down my life. Destitute of the
power of begetting children, firmly adhering to the line of duty I shall
not certainly deviate therefrom in order to tread in the vile path of the
world that is so full of misery. Whether respected or disrespected in the
world that man who from covetousness casteth on others a begging look,
certainly behaveth like a dog. (Destitute as I am of the power of
procreation, I should not certainly, from desire of offspring, solicit
others to give me children).'

"Vaisampayana continued, 'The king, having thus wept in sorrow, with a
sigh looked at his two wives Kunti and Madri, and addressing them said,
'Let the princess of Kosala (my mother), Vidura, the king with our
friends, the venerable Satyavati, Bhishma, the priests of our family,
illustrious Soma-drinking Brahmanas of rigid vows and all elderly
citizens depending on us be informed, after being prepared for it, that
Pandu hath retired into the woods to lead a life of asceticism.' Hearing
these words of their lord who had set his heart on a life of asceticism
in the woods, both Kunti and Madri addressed him in these proper words,
'O bull of Bharata's race, there are many other modes of life which thou
canst adopt and in which thou canst undergo the severest penances along
with us, thy wedded wives--in which for the salvation of thy body
(freedom from re-birth), thou mayest obtain heaven. We also, in the
company of our lord, and for his benefit, controlling our passions and
bidding adieu to all luxuries, shall subject ourselves to the severest
austerities. O king, O thou of great wisdom, if thou abandonest us, we
shall then this very day truly depart from this world.'

Pandu replied, 'If, indeed, this your resolve springeth from virtue, then
with you both I shall follow the imperishable path of my fathers.
Abandoning the luxuries of cities and towns, clad in barks of trees, and
living on fruits and roots, I shall wander in deep woods, practising the
severest penances. Bathing morning and evening, I shall perform the homa.
I shall reduce my body by eating very sparingly and shall wear rags and
skins and knotted locks on my head. Exposing myself to heat and cold and
disregarding hunger and thirst, I shall reduce my body by severe ascetic
penances, I shall live in solitude and I shall give myself up to
contemplation; I shall eat fruit, ripe or green, that I may find. I shall
offer oblations to the Pitris (manes) and the gods with speech, water and
the fruits of the wilderness. I shall not see, far less harm, any of the
denizens of the woods, or any of my relatives, or any of the residents of
cities and towns. Until I lay down this body, I shall thus practise the
severe ordinances of the Vanaprastha scriptures, always searching for
severer ones that they may contain.'

"Vaisampayana continued, 'The Kuru king, having said this unto his wives,
gave away to Brahmanas the big jewel in his diadem, his necklace of
precious gold, his bracelets, his large ear-rings, his valuable robes and
all the ornaments of his wives. Then summoning his attendants, he
commended them, saying, 'Return ye to Hastinapura and proclaim unto all
that Pandu with his wives hath gone into the woods, foregoing wealth,
desire, happiness, and even sexual appetite.' Then those followers and
attendants, hearing these and other soft words of the king, set up a loud
wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down
their cheeks they left the monarch and returned to Hastinapura with speed
carrying that wealth with them (that was to be distributed in charity).
Then Dhritarashtra, that first of men, hearing from them everything that
had happened in the woods, wept for his brother. He brooded over his
affliction continually, little relishing the comfort of beds and seats
and dishes.

"Meanwhile, the Kuru prince Pandu (after sending away his attendants)
accompanied by his two wives and eating fruits and roots went to the
mountains of Nagasata. He next went to Chaitraratha, and then crossed the
Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana.
Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king,
sometimes on level ground and sometimes on mountain slopes. He then
journeyed on to the lake of Indradyumna, whence crossing the mountains of
Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and
there continued to practise ascetic austerities.'"



SECTION CXX

(Sambhava Parva continued)

"Vaisampayana said, 'Pandu, possessed of great energy, then devoted
himself to asceticism. Within a short time he became the favourite of the
whole body of the Siddhas and Charanas residing there. And, O Bharata,
devoted to the service of his spiritual masters, free from vanity, with
mind under complete control and the passions fully subdued, the prince,
becoming competent to enter heaven by his own energy, attained to great
(ascetic) prowess. Some of the Rishis would call him brother, some
friend, while others cherished him as their son. And, O bull of Bharata's
race, having acquired after a long time great ascetic merit coupled with
complete singleness, Pandu became even like a Brahmarshi (though he was a
Kshatriya by birth).

"On a certain day of the new moon, the great Rishis of rigid vows
assembled together, and desirous of beholding Brahman were on the point
of starting on their expedition. Seeing them about to start, Pandu asked
those ascetics, saying, 'Ye first of eloquent men, where shall we go?'
The Rishis answered, 'There will be a great gathering today, in the abode
of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the
Self-create we shall go there today.'

"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous
of visiting heaven along with the great Rishis. Accompanied by his two
wives, when he was on the point of following the Rishis in the northerly
direction from the mountain of hundred peaks, those ascetics addressed
him saying, 'In our northward march, while gradually ascending the king
of mountains, we have seen on its delightful breast many regions
inaccessible to ordinary mortals; retreats also of the gods, and
Gandharvas and Apsaras, with palatial mansions by hundreds clustering
thick around and resounding with the sweet notes of celestial music, the
gardens of Kuvera laid out on even and uneven grounds, banks of mighty
rivers, and deep caverns. There are many regions also on those heights
that are covered with perpetual snow and are utterly destitute of
vegetable and animal existence. In some places the downpour of rain is so
heavy that they are perfectly inaccessible and incapable of being
utilised for habitation. Not to speak of other animals, even winged
creatures cannot cross them. The only thing that can go there is air, and
the only beings, Siddhas and great Rishis. How shall these princesses
ascend those heights of the king of mountains? Unaccustomed to pain,
shall they not droop in affliction? Therefore, come not with us, O bull
of Bharata's race!'

"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there
is no admittance into heaven. I am sonless! I In affliction I speak' unto
you! I am afflicted because I have not been able to discharge the debt I
owe to my ancestors. It is certain that with the dissolution of this my
body my ancestors perish! Men are born on this earth with four debts,
viz. those due unto the (deceased) ancestors, the gods, the Rishis, and
other men. In justice these must be discharged. The wise have declared
that no regions of bliss exist for them that neglect to pay these debts
in due time. The gods are paid (gratified) by sacrifices, the Rishis, by
study, meditation, and asceticism, the (deceased) ancestors, by begetting
children and offering the funeral cake, and, lastly other men, by leading
a humane and inoffensive life. I have justly discharged my obligations to
the Rishis, the gods, and other men. But those others than these three
are sure to perish with the dissolution of my body! Ye ascetics, I am not
yet freed from the debt I owe to my (deceased) ancestors. The best of men
are born in this world to beget children for discharging that debt. I
would ask you, should children be begotten in my soil (upon my wives) as
I myself was begotten in the soil of my father by the eminent Rishi?'

"The Rishis said, 'O king of virtuous soul, there is progeny in store for
thee, that is sinless and blest with good fortune and like unto the gods.
We behold it all with our prophetic eyes. Therefore, O tiger among men,
accomplish by your own acts that which destiny pointeth at. Men of
intelligence, acting with deliberation, always obtain good fruits; it
behoveth thee, therefore, O king, to exert thyself. The fruits thou
wouldst obtain are distinctly visible. Thou wouldst really obtain
accomplished and agreeable progeny.'

"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu,
remembering the loss of his procreative powers owing to the curse of the
deer, began to reflect deeply. And calling his wedded wife the excellent
Kunti, unto him, he told her in private, 'Strive thou to raise offspring
at this time of distress. The wise expounders of the eternal religion
declare that a son, O Kunti, is the cause of virtuous fame in the three
worlds. It is said that sacrifices, charitable gifts, ascetic penances,
and vows observed most carefully, do not confer religious merit on a
sonless man. O thou of sweet smiles, knowing all this, I am certain that
as I am sonless, I shall not obtain regions of true felicity. O timid
one, wretch that I was and addicted to cruel deeds, as a consequence of
the polluted life I led, my power of procreation hath been destroyed by
the curse of the deer. The religious institutes mention six kinds of sons
that are heirs and kinsmen, and six other kinds that are not heirs but
kinsmen. I shall speak of them presently. O Pritha, listen to me. They
are: 1st, the son begotten by one's own self upon his wedded wife; 2nd,
the son begotten upon one's wife by an accomplished person from motives
of kindness; 3rd, the son begotten upon one's wife by a person for
pecuniary consideration; 4th, the son begotten upon the wife after the
husband's death; 5th, the maiden-born son; 6th, the son born of an
unchaste wife; 7th, the son given; 8th, the son bought for a
consideration; 9th, the son self-given; 10th, the son received with a
pregnant bride; 11th, the brother's son; and 12th, the son begotten upon
a wife of lower caste. On failure of offspring of a prior class, the
mother should desire to have offspring of the next class. In times of
distress, men solicit offspring from accomplished younger brothers. The
self-born Manu hath said that men failing to have legitimate offspring of
their own may have offspring begotten upon their wives by others, for
sons confer the highest religious merit. Therefore, O Kunti, being
destitute myself of the power of procreation, I command thee to raise
good offspring through some person who is either equal or superior to me.
O Kunti, listen to the history of the daughter of Saradandayana who was
appointed by her lord to raise offspring. That warrior-dame, when her
monthly season arrived, bathed duly and in the night went out and waited
on a spot where four roads met. She did not wait long when a Brahmana
crowned with ascetic success came there. The daughter of Saradandayana
solicited him for offspring. After pouring libations of clarified butter
on the fire (in the performance of the sacrifice known by the name of
Punsavana) she brought forth three sons that were mighty car-warriors and
of whom Durjaya was the eldest, begotten upon her by that Brahmana. O
thou of good fortune, do thou follow that warrior-dame's example at my
command, and speedily raise offspring out of the seed of some Brahmana of
high ascetic merit.'"



SECTION CXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord,
king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it
behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy
wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt,
in righteousness, beget upon me children endued with great energy. Then I
shall ascend to heaven with thee; O prince of Kuru's race, receive me in
thy embrace for begetting children. I shall not certainly, even in
imagination, accept any other man except thee in my embraces. What other
man is there in this world superior to thee? O virtuous one, listen to
this Pauranic narrative that hath been, O thou of large eyes, heard by
me, and that I shall presently narrate.

"There was, in ancient times, a king in the race of Puru, known by the
name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul
and mighty arms, on one occasion, while he was performing a sacrifice the
gods with Indra and the great Rishis came to him, and Indra was so
intoxicated with the Soma juice he drank and the Brahmanas with the large
presents they received, that both the gods and the great Rishis began
themselves to perform everything appertaining to that sacrifice of the
illustrious royal sage. And thereupon Vyushitaswa began to shine above
all men like the Sun appearing in double splendour after the season of
frost is over. And the powerful Vyushitaswa, who was endued with the
strength of ten elephants very soon performed the horse-sacrifice,
overthrowing, O best of monarchs, all the kings of the East, the North,
the West and the South, and exacted tributes from them all. There is an
anecdote, O best of the Kurus, that is sung by all reciters of the
Puranas, in connection with that first of all men, the illustrious
Vyushitaswa.--Having conquered the whole Earth up to the coast of the
sea, Vyushitaswa protected every class of his subjects as a father does
his own begotten sons.--Performing many great sacrifices he gave away
much wealth to the Brahmanas. After collecting unlimited jewels and
precious stones he made arrangements for performing still greater ones.
And he performed also the Agnishtoma, and other special Vedic sacrifices,
extracting great quantities of Soma juice. And, O king, Vyushitaswa had
for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for
beauty on earth. And it hath been heard by us that the couple loved each
other deeply. King Vyushitaswa was seldom separated from his wife. Sexual
excess, however, brought on an attack of phthisis and the king died
within a few days, sinking like the Sun in his glory. Then Bhadra, his
beautiful queen, was plunged into woe, and as she was sonless, O tiger
among men, she wept in great affliction. Listen to me, O king, as I
narrate to you all that Bhadra said with bitter tears trickling down her
cheeks. 'O virtuous one', she said, 'Women serve no purpose when their
husbands are dead. She who liveth after her husband is dead, draggeth on
a miserable existence that can hardly be called life. O bull of the
Kshatriya order, death is a blessing to women without husbands. I wish to
follow the way thou hast gone. Be kind and take me with thee. In thy
absence, I am unable to bear life even for a moment. Be kind to me, O
king and take me hence pretty soon. O tiger among men, I shall follow
thee over the even and uneven ground. Thou hast gone away, O lord, never
to return. I shall follow thee, O king, as thy own shadow. O tiger among
men, I will obey thee (as thy slave) and will ever do what is agreeable
to thee and what is for thy good. O thou of eyes like lotus-petals,
without thee, from this day, mental agonies will overwhelm me and eat
into my heart. A wretch that I am, some loving couple had doubtless been
separated by me in a former life, for which, in this life, I am made to
suffer the pangs of separation from thee. O king, that wretched woman who
liveth even for a moment separated from her lord, liveth in woe and
suffereth the pangs of hell even here. Some loving couple had doubtless
been separated by me in a former life, for which sinful act I am
suffering this torture arising from my separation from thee. O king, from
this day I will lay myself down on a bed of Kusa grass and abstain from
every luxury, hoping to behold thee once more. O tiger among men, show
thyself to me. O king, O lord, command once more thy wretched and
bitterly weeping wife plunged in woe.'

"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept
over the death of her lord. And the weeping Bhadra clasped in her arms
the corpse in anguish of heart. Then she was addressed by an incorporeal
voice in these words, "Rise up, O Bhadra, and leave this place. O thou of
sweet smiles, I grant thee this boon. I will beget offspring upon thee.
Lie thou down with me on thy own bed, after the catamenial bath, on the
night of the eighth or the fourteenth day of the moon.' Thus addressed by
the incorporeal voice, the chaste Bhadra did, as she was directed, for
obtaining offspring. And, O bull of the Bharatas, the corpse of her
husband begat upon her seven children viz., three Salwas and four Madras.
O bull of the Bharatas, do thou also beget offspring upon me, like the
illustrious Vyushitaswa, by the exercise of that ascetic power which thou
possessest.'"



SECTION CXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed by his loving wife, king Pandu,
well-acquainted with all rules of morality, replied in these words of
virtuous import, 'O Kunti, what thou hast said is quite true. Vyushitaswa
of old did even as thou hast said. Indeed he was equal unto the
celestials themselves. But I shall now tell thee about the practices of
old indicated by illustrious Rishis, fully acquainted with every rule of
morality. O thou of handsome face and sweet smiles, women formerly were
not immured within houses and dependent on husbands and other relatives.
They used to go about freely, enjoying themselves as best as they liked.
O thou of excellent qualities, they did not then adhere to their husbands
faithfully, and yet, O handsome one, they were not regarded sinful, for
that was the sanctioned usage of the times. That very usage is followed
to this day by birds and beasts without any (exhibition of) jealousy.
That practice, sanctioned by precedent, is applauded by great Rishis. O
thou of taper thighs, the practice is yet regarded with respect amongst
the Northern Kurus. Indeed, that usage, so lenient to women, hath the
sanction of antiquity. The present practice, however (of women's being
confined to one husband for life) hath been established but lately. I
shall tell thee in detail who established it and why.

"It hath been heard by us that there was a great Rishi of the name of
Uddalaka, who had a son named Swetaketu who also was an ascetic of merit.
O thou of eyes like lotus-petals, the present virtuous practice hath been
established by that Swetaketu from anger. Hear thou the reason. One day,
in the presence of Swetaketu's father a Brahmana came and catching
Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his
mother seized by the hand and taken away apparently by force, the son was
greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him
and said, 'Be not angry. O son! This is the practice sanctioned by
antiquity. The women of all orders in this world are free, O son; men in
this matter, as regards their respective orders, act as kine.' The
Rishi's son, Swetaketu, however, disapproved of the usage and established
in the world the present practice as regards men and women. It hath been
heard by us, O thou of great virtue, that the existing practice dates
from that period among human beings but not among beings of other
classes. Accordingly, since the establishment of the present usage, it is
sinful for women not to adhere to their husbands. Women transgressing the
limits assigned by the Rishi became guilty of slaying the embryo. And,
men, too, viol ting a chaste and loving wife who hath from her maidenhood
observed the vow of purity, became guilty of the same sin. The woman also
who, being commanded by her husband to raise offspring, refuses to do his
bidding, becometh equally sinful.

"Thus, O timid one, was the existing usage established of old by
Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper
thighs, it hath also been heard by us that Madayanti, the wife of
Saudasa, commanded by her husband to raise offspring went unto Rishi
Vasishtha. And on going in unto him, the handsome Madayanti obtained a
son named Asmaka. She did this, moved by the desire of doing good to her
husband. O thou of lotus-eyes, thou knowest, O timid girl, how we
ourselves, for the perpetuation of the Kuru race, were begotten by
Krishna-Dwaipayana. O faultless one, beholding all these precedents it
behoveth thee to do my bidding, which is not inconsistent with virtue, O
princess, who is devoted to her husband, it hath also been said by those
acquainted with the rules of morality that a wife, when her monthly
season cometh, must ever seek her husband, though at other times she
deserveth liberty. The wise have declared this to be the ancient
practice. But, be the act sinful or sinless, those acquainted with the
Vedas have declared that it is the duty of wives to do what their
husbands bid them do. Especially, O thou of faultless features, I, who am
deprived of the power of procreation, having yet become desirous of
beholding offspring, deserve the more to be obeyed by thee. O amiable
one, joining my palms furnished with rosy fingers, and making of them a
cup as of lotus leaves, I place them on my head to propitiate thee. O
thou of lair looks, it behoveth thee to raise offspring, at my command,
through some Brahmana possessed of high ascetic merit. For then, owing to
thee, O thou of fair hips, I may go the way that is reserved for those
that are blessed with children.'

"Vaisampayana continued, 'Thus addressed by Pandu, that subjugator of
hostile cities, the handsome Kunti, ever attentive to what was agreeable
and beneficial to her lord, then replied unto him, saying, 'In my
girlhood, O lord, I was in my father's house engaged in attending upon
all guests. I used to wait respectfully upon Brahmanas of rigid vows and
great ascetic merit. One day I gratified with my attentions that Brahmana
whom people call Durvasa, of mind under full control and possessing
knowledge of all the mysteries of religion. Pleased with my services,
that Brahmana gave me a boon in the form of a mantra (formula of
invocation) for calling into my presence any one of the celestials I
liked. And the Rishi, addressing me, said, 'Anyone among the celestials
whom thou callest by this shall, O girl, approach thee and be obedient to
thy will, whether he liketh it or not. And, O princess, thou shall also
have offspring through his grace.' O Bharata, that Brahmana told me this
when I lived in my father's house. The words uttered by the Brahmana can
never be false. The time also hath come when they may yield fruit.
Commanded by thee, O royal sage, I can by that mantra summon any of the
celestials, so that we may have good children. O foremost of all truthful
men, tell me which of the celestials I shall summon. Know that, as
regards this matter, I await your commands.'

"Hearing this, Pandu replied, 'O handsome one, strive duly this very day
to gratify our wishes. Fortunate one, summon thou the god of justice. He
is the most virtuous of the celestials. The god of justice and virtue
will never be able to pollute us with sin. The world also, O beautiful
princess, will then think that what we do can never be unholy. The son
also that we shall obtain from him shall in virtue be certainly the
foremost among the Kurus. Begotten by the god of justice and morality, he
would never set his heart upon anything that is sinful or unholy.
Therefore, O thou of sweet smiles, steadily keeping virtue before thy
eyes, and duly observing holy vows, summon thou the god of justice and
virtue by the help of thy solicitations and incantations.'

"Vaisampayana continued, 'Then Kunti, that best of women, thus addressed
by her lord, said, 'So be it.' And bowing down to him and reverently
circumambulating his person, she resolved to do his bidding.'"



SECTION CXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'O Janamejaya, when Gandhari's conception had been a
full year old, it was then that Kunti summoned the eternal god of justice
to obtain offspring from him. And she offered without loss of time,
sacrifices unto the god and began to duly repeat the formula that Durvasa
had imparted to her some time before. Then the god, overpowered by her
incantations, arrived at the spot where Kunti was seated in his car
resplendent as the Sun. Smiling, he asked, 'O Kunti, what am I to give
thee?' And Kunti too smiling in her turn, replied, 'Thou must even give
me offspring.' Then the handsome Kunti was united (in intercourse) with
the god of justice in his spiritual form and obtained from him a son
devoted to the good of all creatures. And she brought his excellent
child, who lived to acquire a great fame, at the eighth Muhurta called
Abhijit, of the hour of noon of that very auspicious day of the seventh
month (Kartika), viz., the fifth of the lighted fortnight, when the star
Jyeshtha in conjunction with the moon was ascendant. And as soon as the
child was born, an incorporeal voice (from the skies) said, 'This child
shall be the best of men, the foremost of those that are virtuous. Endued
with great prowess and truthful in speech, he shall certainly be the
ruler of the earth. And this first child of Pandu shall be known by the
name of Yudhishthira. Possessed of prowess and honesty of disposition, he
shall be a famous king, known throughout the three worlds.'

"Pandu, having obtained that virtuous son, again addressed his wife and
said. 'The wise have declared that a Kshatriya must be endued with
physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for
an offspring of superior strength. Thus commanded by her lord, Kunti then
invoked Vayu. And the mighty god of wind, thus invoked, came unto her,
riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me
what is in thy heart" Smiling in modesty, she said to him, 'Give me, O
best of celestials, a child endued with great strength and largeness of
limbs and capable of humbling the pride of every body.' The god of wind
thereupon begat upon her the child afterwards known as Bhima of mighty
arms and fierce prowess. And upon the birth of that child endued with
extraordinary strength, an incorporeal voice, O Bharata, as before, said,
'This child shall be the foremost of all endued with strength.' I must
tell you, O Bharata, of another wonderful event that occurred alter the
birth of Vrikodara (Bhima). While he fell from the lap of his mother upon
the mountain breast, the violence of the fall broke into fragments the
stone upon which he fell without his infant body being injured in the
least. And he fell from his mother's lap because Kunti, frightened by a
tiger, had risen up suddenly, unconscious of the child that lay asleep on
her lap. And as she had risen, the infant, of body hard as the
thunderbolt, falling down upon the mountain breast, broke into a hundred
fragments the rocky mass upon which he fell. And beholding this, Pandu
wondered much. And it so happened that that very day on which Vrikodara
was born, was also, O best of Bharatas, the birthday of Duryodhana who
afterwards became the ruler of the whole earth.'

"After the birth of Vrikodara, Pandu again began to think, 'How am I to
obtain a very superior son who shall achieve world-wide fame? Every,
thing in the world dependeth on destiny and exertion. But destiny can
never be successful except by timely exertion. We have heard it said that
Indra is the chief of the gods. Indeed, he is endued with immeasurable
might and energy and prowess and glory. Gratifying him with my
asceticism, I shall obtain from him a son of great strength. Indeed, the
son he giveth me must be superior to all and capable of vanquishing in
battle all men and creatures other than men. I shall, therefore, practise
the severest austerities, with heart, deed and speech.'

"After this, the Kuru king Pandu, taking counsel with the great Rishis
commanded Kunti to observe an auspicious vow for one full year, while he
himself commenced, O Bharata, to stand upon one leg from morning to
evening, and practise other severe austerities with mind rapt in
meditation, for gratifying the lord of the celestials.

"It was after a long time that Indra (gratified with such devotion)
approached Pandu and, addressing him, said, 'I shall give thee, O king, a
son who will be celebrated all over the three worlds and who will promote
the welfare of Brahmanas, kine and all honest men. The son I shall give
thee will be the smiter of the wicked and the delight of friends and
relatives. Foremost of all men, he will be an irresistible slayer of all
foes.' Thus addressed by Vasava (the king of the celestials), the
virtuous king of the Kuru race, well-recollecting those words, said unto
Kunti, 'O fortunate one, thy vow hath become successful. The lord of the
celestials hath been gratified, and is willing to give thee a son such as
thou desirest, of superhuman achievements and great fame. He will be the
oppressor of all enemies and possessed of great wisdom. Endued with a
great soul, in splendour equal unto the Sun, invincible in battles, and
of great achievements, he will also be extremely handsome. O thou of fair
hips and sweet smiles, the lord of the celestials hath become gracious to
thee. Invoking him, bring thou forth a child who will be the very home of
all Kshatriya virtues.'

"Vaisampayana continued, 'The celebrated Kunti, thus addressed by her
lord, invoked Sakra (the king of the gods) who thereupon came unto her
and begat him that was afterwards called Arjuna. And as soon as this
child was born, an incorporeal voice, loud and deep as that of the clouds
and filling the whole welkin, distinctly said, addressing Kunti in the
hearing of every creature dwelling in that asylum, 'This child of thine,
O Kunti, will be equal unto Kartavirya in energy and Siva in prowess.
Invincible like Sakra himself he will spread thy fame far and wide. As
Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall
this child enhance thy joy. Subjugating the Madras, the Kurus along with
the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain
the prosperity of the Kurus. (Surfeited with libations at the sacrifice
of king Swetaketu), Agni will derive great gratification from the fat of
all creatures dwelling in the Khandava woods (to be burnt down) by the
might of this one's arms. This mighty hero, vanquishing all the
effeminate monarchs of the earth, will, with his brothers perform three
great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or
Vishnu. The foremost of all men endued with prowess, he will achieve
great fame. He will gratify in battle (by his heroism) Sankara, the god
of gods (Mahadeva), and will receive from him the great weapon named
Pasupata. This thy son of mighty arms will also slay, at the command of
Indra, those Daityas called the Nivatakavachas who are the enemies of the
gods. He will also acquire all kinds of celestial weapons, and this bull
among men will also retrieve the fortunes of his race.'

'Kunti heard these extraordinary words, while lying in the room. And
hearing those words uttered so loudly, the ascetics dwelling on the
mountain of a hundred peaks, and the celestials with Indra sitting in
their cars, became exceedingly glad. The sounds of the (invisible) drum
filled the entire welkin. There were shouts of joy, and the whole region
was covered with flowers showered down by invisible agents. The various
tribes of celestials assembled together, began to offer their respectful
adorations to the son of Pritha. The sons of Kadru (Nagas), the son of
Vinata, the Gandharvas, the lords of the creation, and the seven great
Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni,
Vasishtha, and the illustrious Atri who illumined the world of old when
the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha,
Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came
there also. The various tribes of Apsaras, decked with celestial garlands
and every ornament, and attired in fine robes, came there and danced in
joy, chanting the praises of Vibhatsu (Arjuna). All around, the great
Rishis began to utter propitiatory formulas. And Tumvuru accompanied by
the Gandharvas began to sing in charming notes. And Bhimasena and
Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas
the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha,
Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth,
and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great
soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu,
Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with
wonderful melody of voice,--these celestial Gandharvas, O king, all went
there. Many illustrious Apsaras also of large eyes, decked with every
ornament came there to dance and sing. And Anuchana and Anavadya,
Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha,
Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana,
Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh,
Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced
there together. And Menaka, Sahajanya, Karnika, Punjikasthala,
Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha,
Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing
girls of heaven,--came there and sang in chorus. And Dharti and Aryaman
and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and
Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's
son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada,
Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious
Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the
eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also
came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga
Takshaka,--these mighty and wrathful snakes possessed of high ascetic
merit also came there. And Tarkshya, Arishtanemi, Garuda,
Asitadvaja,--these and many other Nagas, came there, so also Aruna and
Aruni of Vinata's race also came there. And only great Rishis crowned
with ascetic success and not others saw those celestials and other beings
seated in their cars or waiting on the mountain peaks. Those best of
Munis beholding that wonderful sight, became amazed, and their love and
affection for the children of Pandu was in consequence enhanced.

"The celebrated Pandu, tempted by the desire of having more children
wished to speak again unto his wedded wife (for invoking some other god).
But Kunti addressed him, saying, 'The wise do not sanction a fourth
delivery even in a season of distress. The woman having intercourse with
four different men is called a Swairini (heanton), while she having
intercourse with five becometh a harlot. Therefore, O learned one, as
thou art well-acquainted with the scripture on this subject, why dost
thou, beguiled by desire of offspring, tell me so in seeming
forgetfulness of the ordinance?'"



SECTION CXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'After the birth of Kunti's sons and also of the
hundred sons of Dhritarashtra the daughter of the king of the Madras
privately addressed Pandu, saying, 'O slayer of foes, I have no complaint
even if thou beest unpropitious to me. I have, O sinless one, also no
complaint that though by birth I am superior to Kunti yet I am inferior
to her in station. I do not grieve, O thou of Kuru's race, that Gandhari
hath obtained a hundred sons. This, however, is my great grief that while
Kunti and I are equal, I should be childless, while it should so chance
that thou shouldst have offspring by Kunti alone. If the daughter of
Kuntibhoja should so provide that I should have offspring, she would then
be really doing me a great favour and benefiting thee likewise. She being
my rival, I feel a delicacy in soliciting any favour of her. If thou
beest, O king, propitiously disposed to me, then ask her to grant my
desire.'

"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in
my own mind, but I have hitherto hesitated to tell thee anything, not
knowing how thou wouldst receive it. Now that I know what your wishes
are, I shall certainly strive after that end. I think that, asked by me,
Kunti will not refuse.'

"Vaisampayana continued, 'After this, Pandu addressed Kunti in private,
saying, 'O Kunti, grant me some more offspring for the expansion of my
race and for the benefit of the world. O blessed one, provide thou that I
myself, my ancestors, and thine also, may always have the funeral cake
offered to us. O, do what is beneficial to me, and grant me and the world
what, indeed, is the best of benefits. O, do what, indeed, may be
difficult for thee, moved by the desire of achieving undying fame.
Behold, Indra, even though he hath obtained the sovereignty of the
celestials, doth yet, for fame alone, perform sacrifices. O handsome one,
Brahmanas, well-acquainted with the Vedas, and having achieved high
ascetic merit, do yet, for fame alone, approach their spiritual masters
with reverence. So also all royal sages and Brahmanas possessed of
ascetic wealth have achieved, for fame only, the most difficult of
ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft
(by granting her the means of obtaining offspring), and achieve thou
imperishable fame by making her a mother of children.'

"Thus addressed by her lord, Kunti readily yielded, and said unto Madri,
'Think thou, without loss of time, of some celestial, and thou shall
certainly obtain from him a child like unto him.' Reflecting for a few
moments. Madri thought of the twin Aswins, who coming unto her with speed
begat upon her two sons that were twins named Nakula and Sahadeva,
unrivalled on earth for personal beauty. And as soon as they were born,
an incorporeal voice said, 'In energy and beauty these twins shall
transcend even the twin Aswins themselves.' Indeed possessed of great
energy and beauty, they illumined the whole region.

"O king, after all the children were born the Rishis dwelling on the
mountain of a hundred peaks uttering blessings on them and affectionately
performing the first rites of birth, bestowed appellations on them. The
eldest of Kunti's children was called Yudhishthira, the second Bhimasena,
and the third Arjuna, and of Madri's sons, the first-born of the twins
was called Nakula and the next Sahadeva. And those foremost sons born at
an interval of one year after one another, looked like an embodied period
of five years. And king Pandu, beholding his children of celestial beauty
and of super-abundant energy, great strength and prowess, and of
largeness of soul, rejoiced exceedingly. And the children became great
favourites of the Rishis, as also of their wives, dwelling on the
mountain of a hundred peaks.

"Some time after, Pandu again requested Kunti on behalf of Madri.
Addressed, O king, by her lord in private, Kunti replied, 'Having given
her the formula of invocation only once, she hath, O king, managed to
obtain two sons. Have I not been thus deceived by her, I fear, O king,
that she will soon surpass me in the number of her children. This,
indeed, is the way of all wicked women. Fool that I was, I did not know
that by invoking the twin gods I could obtain at one birth twin children.
I beseech thee, O king, do not command me any further. Let this be the
boon granted (by thee) to me.'

"Thus, O king, were born unto Pandu five sons who were begotten by
celestials and were endued with great strength, and who all lived to
achieve great fame and expand the Kuru race. Each bearing every
auspicious mark on his person, handsome like Soma, proud as the lion,
well-skilled in the use of the bow, and of leonine tread, breast, heart,
eyes, neck and prowess, those foremost of men, resembling the celestials
themselves in might, began to grow up. And beholding them and their
virtues growing with years, the great Rishis dwelling on that snowcapped
sacred mountain were filled with wonder. And the five Pandavas and the
hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up
rapidly like a cluster of lotuses in a lake.'"



SECTION CXXV

(Sambhava Parva continued)

"Vaisampayana said, "Beholding his five handsome sons growing up before
him in that great forest on the charming mountain slope, Pandu felt the
last might of his arms revive once more. One day in the season of spring
which maddens every creature the king accompanied by his wife (Madri),
began to rove in the woods where every tree had put forth new blossoms.
He beheld all around Palasas and Tilakas and Mangoes and Champakas and
Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and
Kuruvakas with swarms of maddened bees sweetly humming about. And there
were flowers of blossoming Parijatas with the Kokilas pouring forth their
melodies from under every twig echoing with the sweet hums of the black
bees. And he beheld also various other kinds of trees bent down with the
weight of their flowers and fruits. And there were also many fine pools
of water overgrown with hundreds of fragrant lotuses. Beholding all
these, Pandu felt the soft influence of desire. Roving like a celestial
with a light heart amidst such scenery, Pandu was alone with his wife
Madri in semi-transparent attire. And beholding the youthful Madri thus
attired, the king's desire flamed up like a forest-fire. And ill-able to
suppress his desire thus kindled at the sight of his wife of eyes like
lotus-petals, he was completely overpowered. The king then seized her
against her will, but Madri trembling in fear resisted him to the best of
her might. Consumed by desire, he forgot everything about his misfortune.
And, O thou of Kuru's race unrestrained by the fear of (the Rishi's)
curse and impelled by fate, the monarch, overpowered by passion, forcibly
sought the embraces of Madri, as if he wished to put an end to his own
life. His reason, thus beguiled by the great Destroyer himself by
intoxicating his senses, was itself lost with his life. And the Kuru king
Pandu, of virtuous soul, thus succumbed to the inevitable influence of
Time, while united in intercourse with his wife.

"Then Madri, clasping the body of her senseless lord, began to weep
aloud. And Kunti with her sons and the twins of Madri, hearing those
cries of grief, came to the spot where the king lay in that state. Then,
O king, Madri addressing Kunti in a piteous voice, said, 'Come hither
alone, O Kunti, and let the children stay there.' Hearing these words,
Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to
me!' And beholding both Pandu and Madri lying prostrate on the ground she
went in grief and affliction, saying, 'Of passions under complete
control, this hero, O Madri, had all along been watched by me with care.
How did he then forgetting the Rishi's curse, approach thee with
enkindled desire? O Madri, this foremost of men should have been
protected by thee. Why didst thou tempt him into solitude? Always
melancholy at the thought of the Rishi's curse, how came he to be merry
with thee in solitude? O princess of Valhika, more fortunate than myself,
thou art really to be envied, for thou hast seen the face of our lord
suffused with gladness and joy.'

"Madri then replied, saying, 'Revered sister, with tears in my eyes, I
resisted the king, but he could not control himself, bent on, as it were
making the Rishi's curse true.'

"Kunti then said, 'I am the older of his wedded wives; the chief
religious merit must be mine. Therefore, O Madri, prevent me not from
achieving that which must be achieved. I must follow our lord to the
region of the dead. Rise up, O Madri, and yield me his body. Rear thou
these children.' Madri replied, saying, 'I do clasp our lord yet, and
have not allowed him to depart; therefore, I shall follow him. My
appetite hath not been appeased. Thou art my older sister, O let me have
thy sanction. This foremost one of the Bharata princes had approached me,
desiring to have intercourse. His appetite unsatiated, shall I not follow
him in the region of Yama to gratify him? O revered one, if I survive
thee, it is certain I shall not be able to rear thy children as if they
were mine. Will not sin touch me on that account? But, thou, O Kunti,
shall be able to bring my sons up as if they were thine. The king, in
seeking me wishfully, hath gone to the region of spirits; therefore, my
body should be burnt with his. O revered sister, withhold not thy
sanction to this which is agreeable to me. Thou wilt certainly bring up
the children carefully. That indeed, would be very agreeable to me. I
have no other direction to give!'

"Vaisampayana continued, 'Having said this, the daughter of the king of
Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord,
that bull among men.'"



SECTION CXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'The godlike Rishis, wise in counsels, beholding the
death of Pandu, consulted with one another, and said, 'The virtuous and
renowned king Pandu, abandoning both sovereignty, and kingdom came hither
for practising ascetic austerities and resigned himself to the ascetics
dwelling on this mountain. He hath hence ascended to heaven, leaving his
wife and infant sons as a trust in our hands. Our duty now is to repair
to his kingdom with these his offspring, and his wife.'

"Vaisampayana continued, 'Then those godlike Rishis of magnanimous
hearts, and crowned with ascetic success, summoning one another, resolved
to go to Hastinapura with Pandu's children ahead, desiring to place them
in the hands of Bhishma and Dhritarashtra. The ascetics set out that very
moment, taking with them those children and Kunti and the two dead
bodies. And though unused to toil all her life, the affectionate Kunti
now regarded as very short the really long journey she had to perform.
Having arrived at Kurujangala within a short time, the illustrious Kunti
presented herself at the principal gate. The ascetics then charged the
porters to inform the king of their arrival. The men carried the message
in a trice to the court. And the citizens of Hastinapura, hearing of the
arrival of thousands of Charanas and Munis, were filled with wonder. And
it was soon after sunrise that they began to come out in numbers with
their wives and children to behold those ascetics. Seated in all kinds of
cars and conveyances by thousands, vast numbers of Kshatriyas with their
wives, and Brahmanas with theirs came out. And the concourse of Vaisyas
and Sudras too was as large on the occasion. The vast assemblage was very
peaceful, for every heart then was inclined to piety. And there also came
out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal
sage (Dhritarashtra) endued with the vision of knowledge and Vidura
himself and the venerable Satyavati and the illustrious princess of
Kosala and Gandhari accompanied by the other ladies of the royal
household. And the hundred sons of Dhritarashtra, decked with various
ornaments, also came out.

"The Kauravas, then, accompanied by their priest, saluted the Rishis by
lowering their heads, and took their seats before them. The citizens also
saluting the ascetics and bowing down unto them with touching the ground,
took their seats there. Then Bhishma, setting that vast concourse
perfectly still, duly worshipped, O king, those ascetics by offering them
water to wash their feet with and the customary Arghya. And having done
this, he spoke unto them about the sovereignty and the kingdom. Then the
oldest of the ascetics with matted locks on head and loins covered with
animal skin, stood up, and with the concurrence of the other Rishis,
spoke as follows, 'You all know that that possessor of the sovereignty of
the Kurus who was called king Pandu, had, after abandoning the pleasures
of the world, repaired hence to dwell on the mountain of a hundred peaks.
He adopted the Brahmacharya mode of life, but for some inscrutable
purpose the gods have in view, this his eldest son, Yudhishthira, was
born there, begotten by Dharma himself. Then that illustrious king
obtained from Vayu this other son--the foremost of all mighty men--called
Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose
achievements will humble all bowmen in the world. Look here again at
these tigers among men, mighty in the use of the bow, the twin children
begotten upon Madri by the twin Aswins. Leading in righteousness the life
of a Vanaprastha in the woods, illustrious Pandu hath thus revived the
almost extinct line of his grandfather. The birth, growth, and Vedic
studies of these children of Pandu, will, no doubt, give you great
pleasure. Steadily adhering to the path of the virtuous and the wise, and
leaving behind him these children, Pandu departed hence seventeen days
ago. His wife Madri, beholding him placed in the funeral pyre and about
to be consumed, herself ascended the same pyre, and sacrificing her life
thus, hath gone with her lord to the region reserved for chaste wives.
Accomplish now whatever rites should be performed for their benefit.
These are (the unburnt portions of) their bodies. Here also are their
children--these oppressors of foes--with their mother. Let these be now
received with due honours. After the completion of the first rites in
honour of the dead, let the virtuous Pandu, who had all along been the
supporter of the dignity of the Kurus, have the first annual Sraddha
(sapindakarana) performed with a view to installing him formally among
the Pitris.'

"Vaisampayana continued, 'The ascetics with Guhyakas, having said this
unto the Kurus, instantly disappeared in the very sight of the people.
And beholding the Rishis and the Siddhas thus vanish in their sight like
vapoury forms appearing and disappearing in the skies, the citizens
filled with wonder returned to their homes.'"



SECTION CXXVII

(Sambhava Parva continued)

"Vaisampayana continued, 'Dhritarashtra then said, 'O Vidura, celebrate
the funeral ceremonies of that lion among kings viz., Pandu, and of Madri
also, in right royal style. For the good of their souls, distribute
cattle, cloths, gems and diverse kinds of wealth, every one receiving as
much as he asketh for. Make arrangements also for Kunti's performing the
last rites of Madri in such a style as pleaseth her. And let Madri's body
be so carefully wrapped up that neither the Sun nor Vayu (god of wind)
may behold it. Lament not for the sinless Pandu. He was a worthy king and
hath left behind him five heroic sons equal unto the celestials
themselves.'

"Vaisampayana continued, 'Then Vidura, O Bharata, saying, 'So be it,' in
consultation with Bhishma, fixed upon a sacred spot for the funeral rites
of Pandu. The family priests went out of the city without loss of time,
carrying with them the blazing sacred fire fed with clarified butter and
rendered fragrant therewith. Then friends, relatives, and adherents,
wrapping it up in cloth, decked the body of the monarch with the flowers
of the season and sprinkled various excellent perfumes over it. And they
also decked the hearse itself with garlands and rich hangings. Then
placing the covered body of the king with that of his queen on that
excellent bier decked out so brightly, they caused it to be carried on
human shoulders. With the white umbrella (of state) held over the hearse
with waving yak-tails and sounds of various musical instruments, the
whole scene looked bright and grand. Hundreds of people began to
distribute gems among the crowd on the occasion of the funeral rites of
the king. At length some beautiful robes, and white umbrellas and larger
yak-tails, were brought for the great ceremony. The priests clad in white
walked in the van of the procession pouring libations of clarified butter
on the sacred fire blazing in an ornamental vessel. And Brahmanas, and
Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased
king, loudly wailing in these accents, 'O prince, where dost thou go,
leaving us behind, and making us forlorn and wretched for ever?' And
Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they
came to a romantic wood on the banks of the Ganga. There they laid down
the hearse on which the truthful and lion-hearted prince and his spouse
lay. Then they brought water in many golden vessels, washed the prince's
body besmeared before with several kinds of fragrant paste, and again
smeared it over with sandal paste. They then dressed it in a white dress
made of indigenous fabrics. And with the new suit on, the king seemed as
if he was living and only sleeping on a costly bed.

"When the other funeral ceremonies also were finished in consonance with
the directions of the priests, the Kauravas set fire to the dead bodies
of the king and the queen, bringing lotuses, sandal-paste, and other
fragrant substances to the pyre.

"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my
son!'--and fell down senseless on the ground. And seeing her down the
citizens and the inhabitants of the provinces began to wail from grief
and affection for their king. And the birds of the air and the beasts of
the field were touched by the lamentations of Kunti. And Bhishma, the son
of Santanu, and the wise Vidura, and the others also that were there,
became disconsolate.

"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru
ladies, all performed the watery ceremony of the king. And when all this
was over, the people, themselves filled with sorrow, began to console the
bereaved sons of Pandu. And the Pandavas with their friends began to
sleep on the ground. Seeing this the Brahmanas and the other citizens
also renounced their beds. Young and old, all the citizens grieved on
account of the sons of king Pandu, and passed twelve days in mourning
with the weeping Pandavas.'"



SECTION CXXVIII

(Sambhava Parva continued)

"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated
the Sraddha of the deceased monarch, and offered the Pinda. And they
feasted the Kauravas and thousands of Brahmanas unto whom they also gave
gems and lands. Then the citizens returned to Hastinapura with the sons
of Pandu, now that they had been cleansed from the impurity incident to
the demise of their father. All then fell to weeping for the departed
king. It seemed as if they had lost one of their own kin.

"When the Sraddha had been celebrated in the manner mentioned above, the
venerable Vyasa, seeing all the subjects sunk in grief, said one day to
his mother Satyavati, 'Mother, our days of happiness have gone by and
days of calamity have succeeded. Sin beginneth to increase day by day.
The world hath got old. The empire of the Kauravas will no longer endure
because of wrong and oppression. Go thou then into the forest, and devote
thyself to contemplation through Yoga. Henceforth society will be filled
with deceit and wrong. Good work will cease. Do not witness the
annihilation of thy race, in thy old age.'

"Acquiescing in the words of Vyasa, Satyavati entered the inner
apartments and addressed her daughter-in-law, saying, 'O Ambika, I hear
that in consequence of the deeds of your grandsons, this Bharata dynasty
and its subjects will perish. If thou permit, I would go to the forest
with Kausalya, so grieved at the loss of her son.' O king, saying this
the queen, taking the permission of Bhishma also, went to the forest. And
arriving there with her two daughters-in-law, she became engaged in
profound contemplation, and in good time leaving her body ascended to
heaven.'

"Vaisampayana continued, 'Then the sons of king Pandu, having gone
through all the purifying rites prescribed in the Vedas, began to grow up
in princely style in the home of their father. Whenever they were engaged
in play with the sons of Dhritarashtra, their superiority of strength
became marked. In speed, in striking the objects aimed at, in consuming
articles of food, and scattering dust, Bhimasena beat all the sons of
Dhritarashtra. The son of the Wind-god pulled them by the hair and made
them fight with one another, laughing all the while. And Vrikodara easily
defeated those hundred and one children of great energy as if they were
one instead of being a hundred and one. The second Pandava used to seize
them by the hair, and throwing them down, to drag them along the earth.
By this, some had their knees broken, some their heads, and some their
shoulders. That youth, sometimes holding ten of them, drowned them in
water, till they were nearly dead. When the sons of Dhritarashtra got up
to the boughs of a tree for plucking fruits, Bhima used to shake that
tree, by striking it with his foot, so that down came the fruits and the
fruitpluckers at the same time. In fact, those princes were no match for
Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make
a display of his strength by thus tormenting them in childishness but not
from malice.

"Seeing these wonderful exhibitions of the might of Bhima, the powerful
Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility
towards him. And the wicked and unrighteous Duryodhana, through ignorance
and ambition, prepared himself for an act of sin. He thought, 'There is
no other individual who can compare with Bhima, the second son of Pandu,
in point of prowess. I shall have to destroy him by artifice. Singly,
Bhima dares a century of us to the combat. Therefore, when he shall sleep
in the garden, I shall throw him into the current of the Ganga.
Afterwards, confining his eldest brother Yudhishthira and his younger
brother Arjuna, I shall reign sole king without molestation.' Determined
thus, the wicked Duryodhana was ever on the watch to find out an
opportunity for injuring Bhima. And, O Bharata, at length at a beautiful
place called Pramanakoti on the banks of the Ganga, he built a palace
decorated with hangings of broad-cloth and other rich stuffs. And he
built this palace for sporting in the water there, and filled it with all
kinds of entertaining things and choice viands. Gay flags waved on the
top of this mansion. The name of the house was 'the water-sport house.'
Skilful cooks prepared various kinds of viands. When all was ready, the
officers gave intimation to Duryodhana. Then the evil-minded prince said
unto the Pandavas, 'Let us all go to the banks of the Ganga graced with
trees and crowned with flowers and sport there in the water.' And upon
Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the
Pandavas with them, mounted country-born elephants of great size and cars
resembling towns, and left the metropolis.

"On arriving at the place, the princes dismissed their attendants, and
surveying the beauty of the gardens and the groves, entered the palace,
like lions entering their mountain caves. On entering they saw that the
architects had handsomely plastered the walls and the ceilings and that
painters had painted them beautifully. The windows looked very graceful,
and the artificial fountains were splendid. Here and there were tanks of
pellucid water in which bloomed forests of lotuses. The banks were decked
with various flowers whose fragrance filled the atmosphere. The Kauravas
and the Pandavas sat down and began to enjoy the things provided for
them. They became engaged in play and began to exchange morsels of food
with one another. Meanwhile the wicked Duryodhana had mixed a powerful
poison with a quantity of food, with the object of making away with
Bhima. That wicked youth who had nectar in his tongue and a razor in his
heart, rose at length, and in a friendly way fed Bhima largely with that
poisoned food, and thinking himself lucky in having compassed his end,
was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu
together became cheerfully engaged in sporting in the water. Their sport
having been finished, they dressed themselves in white habiliments, and
decked themselves with various ornaments. Fatigued with play, they felt
inclined in the evening to rest in the pleasurehouse belonging to the
garden. Having made the other youths take exercise in the waters, the
powerful second Pandava was excessively fatigued. So that on rising from
the water, he lay down on the ground. He was weary and under the
influence of the poison. And the cool air served to spread the poison
over all his frame, so that he lost his senses at once. Seeing this
Duryodhana bound him with chords of shrubs, and threw him into the water.
The insensible son of Pandu sank down till he reached the Naga kingdom.
Nagas, furnished with fangs containing virulent venom, bit him by
thousands. The vegetable poison, mingled in the blood of the son of the
Wind god, was neutralised by the snake-poison. The serpents had bitten
all over his frame, except his chest, the skin of which was so tough that
their fangs could not penetrate it.

"On regaining consciousness, the son of Kunti burst his bands and began
to press the snakes down under the ground. A remnant fled for life, and
going to their king Vasuki, represented, 'O king of snakes, a man drowned
under the water, bound in chords of shrubs; probably he had drunk poison.
For when he fell amongst us, he was insensible. But when we began to bite
him, he regained his senses, and bursting his fetters, commenced laying
at us. May it please Your Majesty to enquire who is.'

"Then Vasuki, in accordance with the prayer of the inferior Nagas, went
to the place and saw Bhimasena. Of the serpents, there was one, named
Aryaka. He was the grandfather of the father of Kunti. The lord of
serpents saw his relative and embraced him. Then, Vasuki, learning all,
was pleased with Bhima, and said to Aryaka with satisfaction, 'How are we
to please him? Let him have money and gems in profusion."

"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when
Your Majesty is pleased with him, no need of wealth for him! Permit him
to drink of rasakunda (nectar-vessels) and thus acquire immeasurable
strength. There is the strength of a thousand elephants in each one of
those vessels. Let this prince drink as much as he can.'

"The king of serpents gave his consent. And the serpents thereupon began
auspicious rites. Then purifying himself carefully, Bhimasena facing the
east began to drink nectar. At one breath, he quaffed off the contents of
a whole vessel, and in this manner drained off eight successive jars,
till he was full. At length, the serpents prepared an excellent bed for
him, on which he lay down at ease.'"



SECTION CXXIX

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile the Kauravas and the Pandavas, after
having thus sported there, set out, without Bhima, for Hastinapura, some
on horses, some on elephants, while others preferred cars and other
conveyances. And on their way they said to one another, 'Perhaps, Bhima
hath gone before us.' And the wicked Duryodhana was glad at heart to miss
Bhima, and entered the city with his brothers in joy.

"The virtuous Yudhishthira, himself unacquainted with vice and
wickedness, regarded others to be as honest as himself. The eldest son of
Pritha, filled with fraternal love, going unto his mother, said, after
making obeisance to her, 'O mother, hath Bhima come? O good mother, I
don't find him here. Where may he have gone? We long sought for him
everywhere in the gardens and the beautiful woods; but found him nowhere.
At length, we thought that the heroic Bhima preceded us all. O
illustrious dame, we came hither in great anxiety. Arrived here, where
hath he gone? Have you sent him anywhere? O tell me, I am full of doubts
respecting the mighty Bhima. He had been asleep and hath not come. I
conclude he is no more.'

"Hearing these words of the highly intelligent Yudhishthira, Kunti
shrieked, in alarm, and said, 'Dear son, I have not seen Bhima. He did
not come to me. O, return in haste, and with your brothers search for
him.'

"Having said this in affliction to her eldest son, she summoned Vidura,
and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he
gone? The other brothers have all come back from the gardens, only Bhima
of mighty arms does not come home! Duryodhana likes him not. The Kaurava
is crooked and malicious and low-minded and imprudent. He coveteth the
throne openly. I am afraid he may have in a fit of anger slain my
darling. This afflicts me sorely, indeed, it burns my heart.'

"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with
care. If the wicked Duryodhana be accused, he may slay thy remaining
sons. The great sage hath said that all thy sons will be long-lived.
Therefore, Bhima will surely return and gladden thy heart.'

"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti,
returned to his abode, while Kunti, in great anxiety, continued to stay
at home with her children.

"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt
strong beyond measure in consequence of the nectar he had taken having
been all digested. Seeing him awake, the Nagas began to console and cheer
him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast
drunk will give thee the might of ten thousand elephants! No one now will
be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in
this holy and auspicious water and return home. Thy brothers are
disconsolate because of thee.'

"Then Bhima purified himself with a bath in those waters, and decked in
white robes and flowery garlands of the same hue, ate of the paramanna
(rice and sugar pudding) offered to him by the Nagas. Then that oppressor
of all foes, decked in celestial ornaments, received the adorations and
blessings of the snakes, and saluting them in return, rose from the
nether region. Bearing up the lotus-eyed Pandava from under the waters,
the Nagas placed him in the selfsame gardens wherein he had been
sporting, and vanished in his very sight.

"The mighty Bhimasena, arrived on the surface of the earth, ran with
speed to his mother. And bowing down unto her and his eldest brother, and
smelling the heads of his younger brothers, that oppressor of all foes
was himself embraced by his mother and every one of those bulls among
men. Affectionate unto one another, they all repeatedly exclaimed, 'What
is our joy today, O what joy!'

'Then Bhima, endued with great strength and prowess, related to his
brothers everything about the villainy of Duryodhana, and the lucky and
unlucky incidents that had befallen him in the world of the Serpents.
Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not
speak of this to any one. From this day, protect ye all one another with
care.' Thus cautioned by the righteous Yudhishthira, they all, with
Yudhishthira himself, became very vigilant from that day. And lest
negligence might occur on the part of the sons of Kunti, Vidura
continually offered them sage advice.

"Some time after, Duryodhana again mixed in the food of Bhima a poison
that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's
son by a Vaisya wife), moved by his friendship for the Pandavas, informed
them of this. Vrikodara, however, swallowed it without any hesitation,
and digested it completely. And, though virulent the poison produced no
effects on Bhima.

"When that terrible poison intended for the destruction of Bhima failed
of its effect, Duryodhana. Karna and Sakuni, without giving up their
wicked design had recourse to numerous other contrivances for
accomplishing the death of the Pandavas. And though every one of these
contrivances was fully known to the Pandavas, yet in accordance with the
advice of Vidura they suppressed their indignation.

"Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing
their time in idleness and growing naughty, appointed Gautama as their
preceptor and sent them unto him for instruction. Born among a clump of
heath, Gautama was well-skilled in the Vedas and it was under him (also
called Kripa) that the Kuru princes began to learn the use of arms.'"



SECTION CXXX

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, it behoveth thee to relate to me
everything about the birth of Kripa. How did he spring from a clump of
heath? Whence also did he obtain his weapons?'

"Vaisampayana said, 'O king, the great sage Gautama had a son named
Saradwat. This Saradwat was born with arrows (in hand). O oppressor of
foes, the son of Gautama exhibited great aptitude for the study of the
science of weapons, but none for the other sciences. Saradwat acquired
all his weapons by those austerities by which Brahmanas in student life
acquire the knowledge of Vedas. Gautama (the son of Gotama) by his
aptitude for the science of weapons and by his austerities made Indra
himself greatly afraid of him. Then, O thou of Kuru's race, the chief of
the gods summoned a celestial damsel named Janapadi and sent her unto
Gautama, saying, 'Do thy best to disturb the austerities of Gautama.'
Repairing unto the charming asylum of Saradwat, the damsel began to tempt
the ascetic equipped with bow and arrows. Beholding that Apsara, of
figure unrivalled on earth for beauty, alone in those woods and clad in a
single piece of cloth, Saradwat's eyes expanded with delight. At the
sight of the damsel, his bow and arrows slipped from his hand and his
frame shook all over with emotion; but possessed of ascetic fortitude and
strength of soul, the sage mustered sufficient patience to bear up
against the temptation. The suddenness, however, of his mental agitation,
caused an unconscious emission of his vital fluid. Leaving his bow and
arrows and deer-skin behind, he went away, flying from the Apsara. His
vital fluid, however, having fallen upon a clump of heath, was divided
into two parts, whence sprang two children that were twins.

"And it happened that a soldier in attendance upon king Santanu while the
monarch was out a-hunting in the woods, came upon the twins. And seeing
the bow and arrows and deer-skin on the ground, he thought they might be
the offspring of some Brahmana proficient in the science of arms.
Deciding thus, he took up the children along with the bow and arrows, and
showed what he had to the king. Beholding them the king was moved with
pity, and saying, 'Let these become my children,' brought them to his
palace. Then that first of men, Santanu, the son of Pratipa having
brought Gautama's twins into his house, performed in respect of them the
usual rites of religion. And he began to bring them up and called them
Kripa and Kripi, in allusion to the fact that he brought them up from
motives of pity (Kripa). The son of Gotama having left his former asylum,
continued his study of the science of arms in right earnest. By his
spiritual insight he learnt that his son and daughter were in the palace
of Santanu. He thereupon went to the monarch and represented everything
about his lineage. He then taught Kripa the four branches of the science
of arms, and various other branches of knowledge, including all their
mysteries and recondite details. In a short time Kripa became an eminent
professor of the science (of arms). And the hundred sons of
Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis,
and many other princes from various lands, began to receive lessons from
him in that science.'"



SECTION CXXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Desirous of giving his grandsons a superior
education, Bhishma was on the look-out for a teacher endued with energy
and well-skilled in the science of arms. Deciding, O chief of the
Bharatas, that none who was not possessed of great intelligence, none who
was not illustrious or a perfect master of the science of arms, none who
was not of godlike might, should be the instructor of the Kuru (princes),
the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas
under the tuition of Bharadwaja's son, the intelligent Drona skilled in
all the Vedas. Pleased with the reception given him by the great Bhishma,
that foremost of all men skilled in arms, viz., illustrious Drona of
world-wide fame, accepted the princes as his pupils. And Drona taught
them the science of arms in all its branches. And, O monarch, both the
Kauravas and the Pandavas endued with immeasurable strength, in a short
time became proficient in the use of all kinds of arms.'

"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he
acquire his arms? How and why came he unto the Kurus? Whose son also was
he endued with such energy? Again, how was his son Aswatthaman, the
foremost of all skilled in arms born? I wish to hear all this! Please
recite them in detail.'

"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage
named Bharadwaja, ceaselessly observing the most rigid vows. One day, of
old, intending to celebrate the Agnihotra sacrifice he went along with
many great Rishis to the Ganga to perform his ablutions. Arrived at the
bank of the stream, he saw Ghritachi herself, that Apsara endued with
youth and beauty, who had gone there a little before. With an expression
of pride in her countenance, mixed with a voluptuous languor of attitude,
the damsel rose from the water after her ablutions were over. And as she
was gently treading on the bank, her attire which was loose became
disordered. Seeing her attire disordered, the sage was smitten with
burning desire. The next moment his vital fluid came out, in consequence
of the violence of his emotion. The Rishi immediately held it in a vessel
called a drona. Then, O king, Drona sprang from the fluid thus preserved
in that vessel by the wise Bharadwaja. And the child thus born studied
all the Vedas and their branches. Before now Bharadwaja of great prowess
and the foremost of those possessing a knowledge of arms, had
communicated to the illustrious Agnivesa, a knowledge of the weapon
called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa)
sprung from fire now communicated the knowledge of that great weapon to
Drona the son of his preceptor.

"There was a king named Prishata who was a great friend of Bharadwaja.
About this time Prishata had a son born unto him, named Drupada. And that
bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day
to come to the hermitage of Bharadwaja to play with Drona and study in
his company. O monarch, when Prishata was dead, this Drupada of mighty
arms became the king of the northern Panchalas. About this time the
illustrious Bharadwaja also ascended to heaven. Drona continuing to
reside in his father's hermitage devoted himself to ascetic austerities.
Having become well-versed in the Vedas and their branches and having
burnt also all his sins by asceticism, the celebrated Drona, obedient to
the injunctions of his father and moved by the desire of offspring
married Kripi, the daughter of Saradwat. And this woman, ever engaged in
virtuous acts and the Agnihotra, and the austerest of penances, obtained
a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed
like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible
being in the skies said, 'The voice of this child hath, like the neighing
of a horse, been audible all around. The child shall, therefore, be known
by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja
(Drona) was exceedingly glad at having obtained that child. Continuing to
reside in that hermitage he devoted himself to the study of the science
of arms.

"O king, it was about this time that Drona heard that the illustrious
Brahmana Jamadagnya, that slayer of foes, that foremost one among all
wielders of weapons, versed in all kinds of knowledge, had expressed a
desire of giving away all his wealth to Brahmanas. Having heard of Rama's
knowledge of arms and of his celestial weapons also, Drona set his heart
upon them as also upon the knowledge of morality that Rama possessed.
Then Drona of mighty arms, endued with high ascetic virtues, accompanied
by disciples who were all devoted to vows ascetic austerities, set out
for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja
possessed of high ascetic merit, beheld the son of Bhrigu, the
exterminator of all foes, endued with great patience and with mind under
complete control. Then, approaching with his disciples that scion of the
Bhrigu race Drona, giving him his name, told him of his birth in the line
of Angiras. And touching the ground with his head, he worshipped Rama's
feet. And beholding the illustrious son of Jamadagni intent upon retiring
into the woods after having given away all his wealth, Drona said, 'Know
me to have sprung from Bharadwaja, but not in any woman's womb! I am a
Brahmana of high birth, Drona by name, come to thee with the desire of
obtaining thy wealth.'

"On hearing him, that illustrious grinder of the Kshatriya race replied,
Thou art welcome, O best of regenerate ones! Tell me what thou desirest.
Thus addressed by Rama, the son of Bharadwaja replied unto that foremost
of all smiters, desirous of giving away the whole of his wealth, 'O thou
of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou
of ascetic wealth, returned Rama, 'My gold and whatever other wealth I
had, have all been given away unto Brahmanas! This earth also, to the
verge of the sea, decked with towns and cities, as with a garland of
flowers, I have given unto Kasyapa. I have now my body only and my
various valuable weapons left. I am prepared to give either my body or my
weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'

"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy
weapons together with the mysteries of hurling and recalling them.'

"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto
Drona,--indeed, the whole science of arms with its rules and mysteries.
Accepting them all, and thinking himself amply rewarded that best of
Brahmanas then, glad at heart, set out, for (the city of) his friend
Drupada.'"



SECTION CXXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Then, O king, the mighty son of Bharadyaja presented
himself before Drupada, and addressing that monarch, said, 'Know me for
thy friend.' Thus addressed by his friend, the son of Bharadwaja, with a
joyous heart, the lord of the Panchalas was ill-able to bear that speech.
The king, intoxicated with the pride of wealth, contracted his brows in
wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana,
thy intelligence is scarcely of a high order, inasmuch as thou sayest
unto me, all on a sudden, that thou art my friend! O thou of dull
apprehension, great kings can never be friends with such luckless and
indigent wights as thou! It is true there had been friendship between
thee and me before, for we were then both equally circumstanced. But Time
that impaireth everything in its course, impaireth friendship also. In
this world, friendship never endureth for ever in any heart. Time weareth
it off and anger destroyeth it too. Do not stick, therefore, to that
worn-off friendship. Think not of it any longer. The friendship I had
with thee, O first of Brahmanas, was for a particular purpose. Friendship
can never subsist between a poor man and a rich man, between a man of
letters and an unlettered mind, between a hero and a coward. Why dost
thou desire the continuance of our former friendship? There may be
friendship or hostility between persons equally situated as to wealth or
might. The indigent and the affluent can neither be friends nor quarrel
with each other. One of impure birth can never be a friend to one of pure
birth; one who is not a car-warrior can never be a friend to one who is
so; and one who is not a king never have a king for his friend.
Therefore, why dost thou desire the continuance of our former friendship?'

"Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of
Bharadwaja became filled with wrath, and reflecting for a moment, made up
his mind as to his course of action. Seeing the insolence of the Panchala
king, he wished to check it effectually. Hastily leaving the Panchala
capital Drona bent his steps towards the capital of the Kurus, named
after the elephant.'"



SECTION CXXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'Arrived at Hastinapura, that best of Brahmanas, the
son of Bharadwaja, continued to live privately in the house of Gautama
(Kripa). His mighty son (Aswatthaman) at intervals of Kripa's teaching,
used to give the sons of Kunti lessons in the use of arms. But as yet
none knew of Aswatthaman's prowess.

"Drona had thus lived privately for some time in the house of Kripa when
one day the heroic princes, all in a company, came out of Hastinapura.
And coming out of the city, they began to play with a ball and roam about
in gladness of heart. And it so happened that the ball with which they
had been playing fell into a well. And thereupon the princes strove their
best to recover it from the well. But all the efforts the princes made to
recover it proved futile. They then began to eye one another bashfully,
and not knowing how to recover it, their anxiety became great. Just at
this time they beheld a Brahmana near enough unto them, of darkish hue,
decrepit and lean, sanctified by the performance of the Agnihotra and who
had finished his daily rites of worship. And beholding that illustrious
Brahmana, the princes who had despaired of success surrounded him
immediately. Drona (for that Brahmana was no other), seeing the princes
unsuccessful, and conscious of his own skill, smiled a little, and
addressing them said, 'Shame on your Kshatriya might, and shame also on
your skill in arms! You have been born in the race of Bharata! How is it
that ye cannot recover the ball (from the bottom of this well)? If ye
promise me a dinner today, I will, with these blades of grass, bring up
not only the ball ye have lost but this ring also that I now throw down!'
Thus saying, Drona that oppressor of foes, taking off his ring, threw it
down into the dry well. Then Yudhishthira, the son of Kunti, addressing
Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with
Kripa's permission, obtain of us that which would last thee for life!'
Thus addressed, Drona with smiles replied unto the Bharata princes,
saying, 'This handful of long grass I would invest, by my mantras, with
the virtue of weapons. Behold these blades possess virtues that other
weapons, have not! I will, with one of these blades, pierce the ball, and
then pierce that blade with another, and that another with a third, and
thus shall I, by a chain, bring up the ball.'

"Vaisampayana continued, 'Then Drona did exactly what he had said. And
the princes were all amazed and their eyes expanded with delight. And
regarding what they had witnessed to be very extraordinary, they said, O
learned Brahmana, do thou bring up the ring also without loss of time.'

"Then the illustrious Drona, taking a bow with an arrow, pierced the ring
with that arrow and brought it up at once. And taking the ring thus
brought up from the well still pierced with his arrow, he coolly gave it
to the astonished princes. Then the latter, seeing the ring thus
recovered, said, 'We bow to thee, O Brahmana! None else owneth such
skill. We long to know who thou art and whose son. What also can we do
for thee?'

"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair
unto Bhishma and describe to him my likeness and skill. The mighty one
will recognize me.' The princes then saying, 'So be it,' repaired unto
Bhishma and telling him of the purport of that Brahmana's speech, related
everything about his (extraordinary) feat. Hearing everything from the
princes, Bhishma at once understood that the Brahmana was none else than
Drona, and thinking that he would make the best preceptor for the
princes, went in person unto him and welcoming him respectfully, brought
him over to the place. Then Bhishma, that foremost of all wielders of
arms, adroitly asked him the cause of his arrival at Hastinapura. Asked
by him, Drona represented everything as it had happened, saying, 'O sir,
in times past I went to the great Rishi Agnivesa for obtaining from him
his weapons, desirous also of learning the science of arms. Devoted to
the service of my preceptor, I lived with him for many years in the
humble guise of a Brahmacharin, with matted locks on my head. At that
time, actuated by the same motives, the prince of Panchala, the mighty
Yajnasena, also lived in the same asylum. He became my friend, always
seeking my welfare. I liked him much. Indeed, we lived together for many,
many years. O thou of Kuru's race, from our earliest years we had studied
together and, indeed, he was my friend from boyhood, always speaking and
doing what was agreeable to me. For gratifying me, O Bhishma, he used to
tell me, 'O Drona, I am the favourite child of my illustrious father.
When the king installeth me as monarch of the Panchalas, the kingdom
shall be thine. O friend, this, indeed, is my solemn promise. My
dominion, wealth and happiness, shall all be dependent on thee.' At last
the time came for his departure. Having finished his studies, he bent his
steps towards his country. I offered him my regards at the time, and,
indeed, I remembered his words ever afterwards.

"Some time after, in obedience to the injunctions of my father and
tempted also by the desire of offspring, I married Kripi of short hair,
who gifted with great intelligence, had observed many rigid vows, and was
ever engaged in the Agnihotra and other sacrifices and rigid austerities.
Gautami, in time, gave birth to a son named Aswatthaman of great prowess
and equal in splendour unto the Sun himself. Indeed, I was pleased on
having obtained Aswatthaman as much as my father had been on obtaining me.

"And it so happened that one day the child Aswatthaman observing some
rich men's sons drink milk, began to cry. At this I was so beside myself
that I lost all knowledge of the point of the compass. Instead of asking
him who had only a few kine (so that if he gave me one, he would no
longer be able to perform his sacrifices and thus sustain a loss of
virtue), I was desirous of obtaining a cow from one who had many, and for
that I wandered from country to country. But my wanderings proved
unsuccessful, for I failed to obtain a milch cow. After I had come back
unsuccessful, some of my son's playmates gave him water mixed with
powdered rice. Drinking this, the poor boy, was deceived into the belief
that he had taken milk, and began to dance in joy, saying, 'O, I have
taken milk. I have taken milk!' Beholding him dance with joy amid these
playmates smiling at his simplicity, I was exceedingly touched. Hearing
also the derisive speeches of busy-bodies who said, 'Fie upon the
indigent Drona, who strives not to earn wealth, whose son drinking water
mixed with powdered rice mistaketh it for milk and danceth with joy,
saying, 'I have taken milk,--I have taken milk!'--I was quite beside
myself. Reproaching myself much, I at last resolved that even if I should
have to live cast off and censured by Brahmanas, I would not yet, from
desire of wealth, be anybody's servant, which is ever hateful. Thus
resolved, O Bhishma, I went, for former friendship, unto the king of the
Somakas, taking with me my dear child and wife. Hearing that he had been
installed in the sovereignty (of the Somakas), I regarded myself as
blessed beyond compare. Joyfully I went unto that dear friend of mine
seated on the throne, remembering my former friendship with him and also
his own words to me. And, O illustrious one, approaching Drupada, I said,
'O tiger among men, know me for thy friend!'--Saying this, I approached
him confidently as a friend should. But Drupada, laughing in derision
cast me off as if I were a vulgar fellow. Addressing me he said, 'Thy
intelligence scarcely seemeth to be of a high order inasmuch as
approaching me suddenly, thou sayest thou art my friend! Time that
impaireth everything, impaireth friendship also. My former friendship
with thee was for a particular purpose. One of impure birth can never be
a friend of one who is of pure birth. One who is not a car-warrior can
never be a friend of one who is such. Friendship can only subsist between
persons that are of equal rank, but not between those that are unequally
situated. Friendship never subsisteth for ever in my heart. Time
impaireth friendships, as also anger destroyeth them. Do thou not stick,
therefore, to that worn-off friendship between us. Think not of it any
longer. The friendship I had with thee, O best of Brahmanas, was for a
special purpose. There cannot be friendship between a poor man and a rich
man, between an unlettered hind and a man of letters, between a coward
and a hero. Why dost thou, therefore, desire, the revival of our former
friendship? O thou of simple understanding, great kings can never have
friendship with such indigent and luckless wight as thou? One who is not
a king can never have a king for his friend. I do not remember ever
having promised thee my kingdom. But, O Brahmana, I can now give thee
food and shelter for one night.'--Thus addressed by him, I left his
presence quickly with my wife, vowing to do that which I will certainly
do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled
with wrath, I have come to the Kurus, desirous of obtaining intelligent
and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell
me what I am to do.'

"Vaisampayana continued, 'Thus addressed by the son of Bharadwaja,
Bhishma said unto him, 'String thy bow, O Brahmana, and make the Kuru
princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad
heart to thy fill every comfort in their abode. Thou art the absolute
lord, O Brahmana, of what ever wealth the Kurus have and of their
sovereignty and kingdom! The Kurus are thine (from this day). Think that
as already accomplished which may be in thy heart. Thou art, O Brahmana,
obtained by us as the fruit of our great good luck. Indeed, the favour
thou hast conferred upon me by thy arrival is great.'



SECTION CXXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'Thus worshipped by Bhishma, Drona, that first of
men, endued with great energy, took up his quarters in the abode of the
Kurus and continued to live there, receiving their adorations. After he
had rested a while, Bhishma, taking with him his grandsons, the Kaurava
princes, gave them unto him as pupils, making at the same time many
valuable presents. And the mighty one (Bhishma) also joyfully gave unto
the son of Bharadwaja a house that was tidy and neat and well-filled with
paddy and every kind of wealth. And that first of archers, Drona,
thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and
Dhritarashtra, as his pupils. And having accepted them all as his pupils,
one day Drona called them apart and making them touch his feet, said to
them with a swelling heart, 'I have in my heart a particular purpose.
Promise me truly, ye sinless ones, that when ye have become skilled in
arms, ye will accomplish it.'

"Vaisampayana continued, 'Hearing these words, the Kuru princes remained
silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona
then cheerfully clasped Arjuna to his bosom and took the scent of his
head repeatedly, shedding tears of joy all the while. Then Drona endued
with great prowess taught the sons of Pandu (the use of) many weapons
both celestial and human. And, O bull of the Bharata race, many other
princes also flocked to that best of Brahmanas for instruction in arms.
The Vrishnis and the Andhakas, and princes from various lands, and the
(adopted) son of Radha of the Suta caste, (Karna), all became pupils of
Drona. But of them all, the Suta child Karna, from jealousy, frequently
defied Arjuna, and supported by Duryodhana, used to disregard the
Pandavas. Arjuna, however, from devotion to the science of arms, always
stayed by the side of his preceptor, and in skill, strength of arms, and
perseverance, excelled all (his class-fellows). Indeed, although the
instruction the preceptor gave, was the same in the case of all, yet in
lightness and skill Arjuna became the foremost of all his fellow-pupils.
And Drona was convinced that none of his pupils would (at any time) be
able to be equal to that son of Indra.

"Thus Drona continued giving lessons to the princes in the science of
weapons. And while he gave unto every one of his pupils a narrow-mouthed
vessel (for fetching water) in order that much time may be spent in
filling them, he gave unto his own son Aswatthaman a broad-mouthed
vessel, so that, filling it quickly, he might return soon enough. And in
the intervals so gained, Drona used to instruct his own son in several
superior methods (of using weapons). Jishnu (Arjuna) came to know of
this, and thereupon filling his narrow-mouthed vessel with water by means
of the Varuna weapon he used to come unto his preceptor at the same time
with his preceptor's son. And accordingly the intelligent son of Pritha,
that foremost of all men possessing a knowledge of weapons, had no
inferiority to his preceptor's son in respect of excellence. Arjuna's
devotion to the service of his preceptor as also to arms was very great
and he soon became the favourite of his preceptor. And Drona, beholding
his pupil's devotion to arms, summoned the cook, and told him in secret,
'Never give Arjuna his food in the dark, nor tell him that I have told
thee this.' A few days after, however, when Arjuna was taking his food, a
wind arose, and thereupon the lamp that had been burning went out. But
Arjuna, endued with energy, continued eating in the dark, his hand, from
habit, going to his mouth. His attention being thus called to the force
of habit, the strong-armed son of Pandu set his heart upon practising
with his bow in the night. And, O Bharata, Drona, hearing the twang of
his bowstring in the night, came to him, and clasping him, said, 'Truly
do I tell thee that I shall do that unto thee by which there shall not be
an archer equal to thee in this world.'

"Vaisampayana continued, 'Thereafter Drona began to teach Arjuna the art
of fighting on horse-back, on the back of elephants, on car, and on the
ground. And the mighty Drona also instructed Arjuna in fighting with the
mace, the sword, the lance, the spear, and the dart. And he also
instructed him in using many weapons and fighting with many men at the
same time. And hearing reports of his skill, kings and princes, desirous
of learning the science of arms, flocked to Drona by thousands. Amongst
those that came there, O monarch, was a prince named Ekalavya, who was
the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed
orders). Drona, however, cognisant of all rules of morality, accepted not
the prince as his pupil in archery, seeing that he was a Nishada who
might (in time) excel all his high-born pupils. But, O oppressor of all
enemies, the Nishada prince, touching Drona's feet with bent head, wended
his way into the forest, and there he made a clay-image of Drona, and
began to worship it respectfully, as if it was his real preceptor, and
practised weapons before it with the most rigid regularity. In
consequence of his exceptional reverence for his preceptor and his
devotion to his purpose, all the three processes of fixing arrows on the
bowstring, aiming, and letting off became very easy for him.

"And one day, O grinder of foes, the Kuru and the Pandava princes, with
Drona's leave, set out in their cars on a hunting excursion. A servant, O
king, followed the party at leisure, with the usual implements and a dog.
Having come to the woods, they wandered about, intent on the purpose they
had in view. Meanwhile, the dog also, in wandering alone in the woods,
came upon the Nishada prince (Ekalavya). And beholding the Nishada of
dark hue, of body besmeared with filth, dressed in black and bearing
matted locks on head, the dog began to bark aloud.

"Thereupon the Nishada prince, desirous of exhibiting his lightness of
hand, sent seven arrows into its mouth (before it could shut it). The
dog, thus pierced with seven arrows, came back to the Pandavas. Those
heroes, who beheld that sight, were filled with wonder, and, ashamed of
their own skill, began to praise the lightness of hand and precision of
aim by auricular precision (exhibited by the unknown archer). And they
thereupon began to seek in those woods for the unknown dweller therein
that had shown such skill. And, O king, the Pandavas soon found out the
object of their search ceaselessly discharging arrows from the bow. And
beholding that man of grim visage, who was totally a stranger to them,
they asked, 'Who art thou and whose son?' Thus questioned, the man
replied, 'Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas.
Know me also for a pupil of Drona, labouring for the mastery of the art
of arms.'

"Vaisampayana continued, 'The Pandavas then, having made themselves
acquainted with everything connected with him, returned (to the city),
and going unto Drona, told him of that wonderful feat of archery which
they had witnessed in the woods. Arjuna, in particular, thinking all the
while, O king, Ekalavya, saw Drona in private and relying upon his
preceptor's affection for him, said, 'Thou hadst lovingly told me,
clasping me, to thy bosom, that no pupil of thine should be equal to me.
Why then is there a pupil of thine, the mighty son of the Nishada king,
superior to me?"

'Vaisampayana continued, 'On hearing these words, Drona reflected for a
moment, and resolving upon the course of action he should follow, took
Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya
with body besmeared with filth, matted locks (on head), clad in rags,
bearing a bow in hand and ceaselessly shooting arrows therefrom. And when
Ekalavya saw Drona approaching towards him, he went a few steps forward,
and touched his feet and prostrated himself on the ground. And the son of
the Nishada king worshipping Drona, duly represented himself as his
pupil, and clasping his hands in reverence stood before him (awaiting his
commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero,
thou art really my pupil, give me then my fees.' On hearing these words,
Ekalavya was very much gratified, and said in reply, 'O illustrious
preceptor, what shall I give? Command me; for there is nothing, O
foremost of all persons conversant with the Vedas, that I may not give
unto my preceptor.' Drona answered, 'O Ekalavya, if thou art really
intent on making me a gift, I should like then to have the thumb of thy
right hand.'

"Vaisampayana continued, 'Hearing these cruel words of Drona, who had
asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth
and desirous also of keeping his promise, with a cheerful face and an
unafflicted heart cut off without ado his thumb, and gave it unto Drona.
After this, when the Nishada prince began once more to shoot with the
help of his remaining fingers, he found, O king, that he had lost his
former lightness of hand. And at this Arjuna became happy, the fever (of
jealousy) having left him.

"Two of Drona's pupils became very much accomplished in the use of mace.
These were Druvodhana and Bhima, who were, however, always jealous of
each other. Aswatthaman excelled everyone (in the mysteries of the
science of arms). The twins (Nakula and Sahadeva) excelled everybody in
handling the sword. Yudhishthira surpassed everybody as a car-warrior;
but Arjuna, however, outdistanced everyone in every respect--in
intelligence, resourcefulness, strength and perseverance. Accomplished in
all weapons, Arjuna became the foremost of even the foremost of
car-warriors; and his fame spread all over the earth to the verge of the
sea. And although the instruction was the same, the mighty Arjuna
excelled all (the princes in lightness of hand). Indeed, in weapons as in
devotion to his preceptor, he became the foremost of them all. And
amongst all the princes, Arjuna alone became an Atiratha (a car-warrior
capable of fighting at one time with sixty thousand foes). And the wicked
sons of Dhritarashtra, beholding Bhimasena endued with great strength and
Arjuna accomplished in all arms, became very jealous of them.

"O bull among men, one day Drona desirous of testing the comparative
excellence of all his pupils in the use of arms, collected them all
together after their education had been completed. And before assembling
them together, he had caused an artificial bird, as the would be aim, to
be placed on the top of a neighbouring tree. And when they were all
together, Drona said unto them, 'Take up your bows quickly and stand here
aiming at that bird on the tree, with arrows fixed on your bowstrings;
shoot and cut off the bird's head, as soon as I give the order. I shall
give each of you a turn, one by one, my children.'

"Vaisampayana continued, 'Then Drona, that foremost of all Angira's sons
first addressed Yudhishthira saying, 'O irrepressible one, aim with thy
arrow and shoot as soon as I give the order. Yudhishthira took up the bow
first, as desired, O king, by his preceptor, and stood aiming at the
bird. But, O bull of Bharata's race, Drona in an instant, addressing the
Kuru prince standing with bow in hand, said, 'Behold, O prince, that bird
on top of the tree.' Yudhishthira replied unto his preceptor, saying, 'I
do.' But the next instant Drona again asked him, 'What dost thou see now,
O prince? Seest thou the tree, myself or thy brothers?' Yudhishthira
answered, 'I see the tree, myself, my brothers, and the bird.' Drona
repeated his question, but was answered as often in the same words. Drona
then, vexed with Yudhishthira, reproachingly said, 'Stand thou apart. It
is not for thee to strike the aim.' Then Drona repeated the experiment
with Duryodhana and the other sons of Dhritarashtra, one after another,
as also with his other pupils, Bhima and the rest, including the princes
that had come unto him from other lands. But the answer in every case was
the same as Yudhishthira's viz., 'We behold the tree, thyself, our
fellow-pupils, and the bird.' And reproached by their preceptor, they
were all ordered, one after another, to stand apart.'"



SECTION CXXXV

(Sambhava Parva continued)

"Vaisampayana said, 'When everyone had failed, Drona smilingly called
Arjuna and said unto him, 'By thee the aim must be shot; therefore, turn
thy eyes to it. Thou must let fly the arrow as soon as I give the order.
Therefore, O son, stand here with bow and arrow for an instant.' Thus
addressed, Arjuna stood aiming at the bird as desired by his preceptor,
with his bow bent. An instant after Drona asked him as in the case of
others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?'
Arjuna replied, 'I see the bird only, but nor the tree, or thyself.' Then
the irrepressible Drona, well-pleased with Arjuna, the instant after,
again said unto that mighty car-warrior amongst the Pandavas, 'If thou
seest the vulture, then describe it to me.' Arjuna said, I see only the
head of the vulture, not its body.' At these words of Arjuna, the hair
(on Drona's body) stood on end from delight. He then said to Partha,
'Shoot.' And the latter instantly let fly (his arrow) and with his sharp
shaft speedily struck off the head of the vulture on the tree and brought
it down to the ground. No sooner was the deed done than Drona clasped
Phalguna to his bosom and thought Drupada with his friends had already
been vanquished in fight.

"Some time after, O bull of Bharata's race, Drona, accompanied by all of
his pupils, went to the bank of the Ganga to bathe in that sacred stream.
And when Drona had plunged into the stream, a strong alligator, sent as
it were, by Death himself seized him by the thigh. And though himself
quite capable, Drona in a seeming hurry asked his pupil to rescue him.
And he said, 'O, kill this monster and rescue me.' Contemporaneously with
this speech, Vibhatsu (Arjuna) struck the monster within the water with
five sharp arrows irresistible in their course, while the other pupils
stood confounded, each at his place. Beholding Arjuna's readiness, Drona
considered him to be the foremost of all his pupils, and became highly
pleased. The monster, in the meantime cut into pieces by the arrows of
Arjuna, released the thigh of illustrious Drona and gave up the ghost.
The son of Bharadwaja then addressed the illustrious and mighty
car-warrior Arjuna and said, 'Accept, O thou of mighty arms, this very
superior and irresistible weapon called Brahmasira with the methods of
hurling and recalling it. Thou must not, however, ever use it against any
human foe, for if hurled at any foe endued with inferior energy, it might
burn the whole universe. It is said, O child, that this weapon hath not a
peer in the three worlds. Keep it, therefore, with great care, and listen
to what I say. If ever, O hero, any foe, not human, contendeth against
thee thou mayst then employ it against him for compassing his death in
battle.' Pledging himself to do what he was bid, Vibhatsu then, with
joined hands, received that great weapon.

The preceptor then, addressing him again, said, 'None else in this world
will ever become a superior bowman to thee. Vanquished thou shall never
be by any foe, and thy achievements will be great.'"



SECTION CXXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'O thou of Bharata's race, beholding the sons of
Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed
king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the
wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, 'O best of Kuru
kings, thy children have completed their education. With thy permission,
O king, let them now show their proficiency.' Hearing him, the king said
with a gladdened heart, 'O best of Brahmanas, thou hast, indeed,
accomplished a great deed. Command me thyself as to the place and the
time where and when and the manner also in which the trial may be held.
Grief arising from my own blindness maketh me envy those who, blessed
with sight, will behold my children's prowess in arm. O Kshatri (Vidura),
do all that Drona sayeth. O thou devoted to virtue, I think there is
nothing that can be more agreeable to me.' Then Vidura, giving the
necessary assurance to the king, went out to do what he was bid. And
Drona endued with great wisdom, then measured out a piece of land that
was void of trees and thickets and furnished with wells and springs. And
upon the spot of land so measured out, Drona, that first of eloquent men,
selecting a lunar day when the star ascendant was auspicious, offered up
sacrifice unto the gods in the presence of the citizens assembled by
proclamation to witness the same. And then, O bull among men, the
artificers of the king built thereon a large and elegant stage according
to the rules laid down in the scriptures, and it was furnished with all
kinds of weapons. They also built another elegant hall for the
lady-spectators. And the citizens constructed many platforms while the
wealthier of them pitched many spacious and high tents all around.

"When the day fixed for the Tournament came, the king accompanied by his
ministers, with Bhishma and Kripa, the foremost of preceptors, walking
ahead, came unto that theatre of almost celestial beauty constructed of
pure gold, and decked with strings of pearls and stones of lapis lazuli.
And, O first of victorious men, Gandhari blessed with great good fortune
and Kunti, and the other ladies of the royal house-hold, in gorgeous
attire and accompanied by their waiting women, joyfully ascended the
platforms, like celestial ladies ascending the Sumeru mountain. And the
four orders including the Brahmanas and Kshatriyas, desirous of beholding
the princes' skill in arms, left the city and came running to the spot.
And so impatient was every one to behold the spectacle, that the vast
crowd assembled there in almost an instant. And with the sounds of
trumpets and drums and the noise of many voices, that vast concourse
appeared like an agitated ocean.

"At last, Drona accompanied by his son, dressed in white (attire), with a
white sacred thread, white locks, white beard, white garlands, and white
sandal-paste rubbed over his body, entered the lists. It seemed as if the
Moon himself accompanied by the planet Mars appeared in an unclouded sky.
On entering Bharadwaja performed timely worship and caused Brahmanas
versed in mantras to celebrate the auspicious rites. And after auspicious
and sweet-sounding musical instruments had been struck up as a
propitiatory ceremony, some persons entered, equipped with various arms.
And then having girded up their loins, those mighty warriors, those
foremost ones of Bharata's race (the princes) entered, furnished with
finger-protectors (gauntlet), and bows, and quivers. And with
Yudhishthira at their head, the valiant princes entered in order of age
and began to show wonderful skill with their weapons. Some of the
spectators lowered their heads, apprehending fall of arrows while others
fearlessly gazed on with wonder. And riding swiftly on horses and
managing them 'dexterously' the princes began to hit marks with shafts
engraved with their respective names. And seeing the prowess of the
princes armed with bows and arrows, the spectators thought that they were
beholding the city of the Gandharvas, became filled with amazement. And,
O Bharata, all on a sudden, some hundreds and thousands, with eyes wide
open in wonder, exclaimed, 'Well done! Well done!' And having repeatedly
displayed their skill and dexterity in the use of bows and arrows and in
the management of cars, the mighty warriors took up their swords and
bucklers, and began to range the lists, playing their weapons. The
spectators saw (with wonder) their agility, the symmetry of their bodies,
their grace, their calmness, the firmness of their grasp and their
deftness in the use of sword and buckler. Then Vrikodara and Suyodhana,
internally delighted (at the prospect of fight), entered the arena, mace
in hand, like two single-peaked mountains. And those mighty-armed
warriors braced their loins, and summoning all their energy, roared like
two infuriate elephants contending for a cow-elephant; and like two
infuriated elephants those mighty heroes faultlessly (in consonance with
the dictates of the science of arm) careered right and left, circling the
lists. And Vidura described to Dhritarashtra and the mother of the
Pandavas (Kunti) and Gandhari, all the feats of the princes.'"



SECTION CXXXVII

(Sambhava Parva continued)

"Vaisampayana continued, 'Upon the Kuru king and Bhima, the foremost of
all endued with strength, having entered the arena, the spectators were
divided into two parties in consequence of the partiality swaying their
affections. Some cried, 'Behold the heroic king of the
Kurus!'--some--'Behold Bhima!'--And on account of these cries, there was,
all on a sudden, a loud uproar. And seeing the place become like a
troubled ocean, the intelligent Bharadwaja said unto his dear son,
Aswatthaman, 'Restrain both these mighty warriors so proficient in arms.
Let not the ire of the assembly be provoked by this combat of Bhima and
Duryodhana.'

"Vaisampayana continued, 'Then the son of the preceptor of the princes
restrained those combatants with their maces uplifted and resembling two
swollen oceans agitated by the winds that blow at the universal
dissolution. And Drona himself entering the yard of the arena commanded
the musicians to stop, and with a voice deep as that of the clouds
addressed these words, 'Behold ye now that Partha who is dearer to me
than my own son, the master of all arms, the son of Indra himself, and
like unto the younger brother of Indra, (Vishnu)! And having performed
the propitiatory rites, the youthful Phalguna, equipped with the finger
protector (gauntlet) and his quiver full of shafts and bow in hand,
donning his golden mail, appeared in the lists even like an evening cloud
reflecting the rays of the setting sun and illumined by the hues of the
rainbow and flashes of lightning.

"On seeing Arjuna, the whole assembly were delighted and conchs began to
be blown all around with other musical instruments. And there arose a
great uproar in consequence of the spectators' exclaiming,--'This is the
graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is
the son of the mighty Indra!'--'This is the protector of the
Kurus'--'This is the foremost of those versed in arms!'--'This is the
foremost of all cherishers of virtue!'--'This is the foremost of the
persons of correct behaviour, the great repository of the knowledge of
manners!' At those exclamations, the tears of Kunti, mixing with the milk
of her breast, wetted her bosom. And his ears being filled with that
uproar, that first of men, Dhritarashtra, asked Vidura in delight, 'O
Kshatri, what is this great uproar for, like unto that of the troubled
ocean, arising all on a sudden and rending the very heavens?' Vidura
replied, 'O mighty monarch, the son of Pandu and Pritha, Phalguna, clad
in mail hath entered the lists. And hence this uproar!' Dhritarashtra
said, 'O thou of soul so great, by the three fires sprung from Pritha who
is even like the sacred fuel, I have, indeed, been blessed, favoured and
protected!'

"Vaisampayana continued, 'When the spectators, excited with delight, had
somewhat regained their equanimity, Vibhatsu began to display his
lightness in the use of weapons. By the Agneya weapon, he created fire,
and by the Varuna weapon he created water, by the Vayavya weapon, he
created air, and by the Parjanya weapon he created clouds. And by the
Bhauma weapon, he created land, and by the Parvatya weapon, he brought
mountains into being. By the Antardhana weapon all these were made to
disappear. Now the beloved one of his preceptor (Arjuna) appeared tall
and now short; now he was seen on the yoke of his car, and now on the car
itself; and the next moment he was on the ground. And the hero favoured
by his practised dexterity, hit with his various butts--some tender, some
fine and some of thick composition. And like one shaft, he let fly at a
time into the mouth of a moving iron-boar five shafts together from his
bow-string. And that hero of mighty energy discharged one and twenty
arrows into the hollow of a cow's horn hung up on a rope swaying to and
fro. In this manner, O sinless one, Arjuna showed his profound skill in
the use of sword, bow, and mace, walking over the lists in circles.

"And, O Bharata, when the exhibition had well-nigh ended, the excitement
of the spectators had cooled, and the sounds of instruments had died out
there was heard proceeding from the gate, the slapping of arms,
betokening might and strength, and even like unto the roar of the
thunder. And, O king, as soon as this sound was heard, the assembled
multitude instantly thought, 'Are the mountains splitting or is the earth
itself rending asunder, or is the welkin resounding with the roar of
gathering clouds? And then all the spectators turned their eyes towards
the gate. And Drona stood, surrounded by the five brothers, the sons of
Pritha, and looked like the moon in conjunction with the five-starred
constellation Hasta. And Duryodhana, that slayer of foes, stood up in
haste and was surrounded by his century of haughty brothers with
Aswatthaman amongst them. And that prince, mace in hand, thus surrounded
by his hundred brothers with uplifted weapons appeared like Purandara in
days of yore, encircled by the celestial host on the occasion of the
battle with the Danavas.'"



SECTION CXXXVIII

(Sambhava Parva continued)

"Vaisampayana continued, 'When the spectators, with eyes expanded with
wonder, made way for that subjugator of hostile cities, Karna, that hero
with his natural mail and face brightened with ear-rings, took up his bow
and girded on his sword, and then entered the spacious lists, like a
walking cliff. That far-famed destroyer of hostile hosts, the large-eyed
Karna, was born of Pritha in her maidenhood. He was a portion of the
hot-beamed Sun and his energy and prowess were like unto those of the
lion, or the bull, or the leader of a herd of elephants. In splendour he
resembled the Sun, in loveliness the Moon, and in energy the fire.
Begotten by the Sun himself, he was tall in stature like a golden palm
tree, and, endued with the vigour of youth, he was capable of slaying a
lion. Handsome in features, he was possessed of countless
accomplishments. The mighty-armed warrior, eyeing all around the arena,
bowed indifferently to Drona and Kripa. And the entire assembly,
motionless and with steadfast gaze, thought, 'Who is he?' And they became
agitated in their curiosity to know the warrior. And that foremost of
eloquent men, the offspring of the Sun, in a voice deep as that of the
clouds, addressed his unknown brother, the son of the subduer of the
Asura, Paka (Indra), saying, 'O Partha, I shall perform feats before this
gazing multitude; excelling all thou hast performed! Beholding them, thou
shall be amazed.' And, O thou best of those blest with speech, he had
hardly done when the spectators stood up all at once, uplifted by some
instrument, as it were. And, O tiger among men, Duryodhana was filled
with delight, while Vibhatsu was instantly all abashment and anger. Then
with the permission of Drona, the mighty Karna, delighting in battle,
there did all that Partha had done before. And, O Bharata, Duryodhana
with his brothers thereupon embraced Karna in joy and then addressed him
saying, 'Welcome O mighty-armed warrior! I have obtained thee by good
fortune, O polite one! Live thou as thou pleasest, and command me, and
the kingdom of the Kurus.' Kama replied, 'When thou hast said it, I
regard it as already accomplished. I only long for thy friendship. And, O
lord, my wish is even for a single combat with Arjuna.' Duryodhana said,
'Do thou with me enjoy the good things of life! Be thou the benefactor of
thy friend, and, O represser of enemies, place thou thy feet on the heads
of all foes."

"Vaisampayanacontinued, 'Arjuna, after this, deeming himself disgraced,
said unto Karna stationed amidst the brothers like unto a cliff, 'That
path which the unwelcome intruder and the uninvited talker cometh to,
shall be thine, O Karna, for thou shall be slain by me.' Karna replied,
'This arena is meant for all, not for thee alone, O Phalguna! They are
kings who are superior in energy; and verily the Kshatriya regardeth
might and might alone. What need of altercation which is the exercise of
the weak? O Bharata, speak then in arrows until with arrows I strike off
thy head today before the preceptor himself!'

"Vaisampayana continued, 'Hastily embraced by his brothers, Partha that
subduer of hostile cities, with the permission of Drona, advanced for the
combat. On the other side, Karna, having been embraced by Duryodhana with
his brothers, taking up his bow and arrows, stood ready for the fight.
Then the firmament became enveloped in clouds emitting flashes of
lightning, and the coloured bow of Indra appeared shedding its effulgent
rays. And the clouds seemed to laugh on account of the rows of white
cranes that were then on the wing. And seeing Indra thus viewing the
arena from affection (for his son), the sun too dispersed the clouds from
over his own offspring. And Phalguna remained deep hid under cover of the
clouds, while Karna remained visible, being surrounded by the rays of the
Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and
Kripa and Bhishma remained with Partha. And the assembly was divided, as
also the female spectators. And knowing the state of things, Kunti the
daughter of Bhoja, swooned away. And by the help of female attendants,
Vidura, versed in the lore of all duties, revived the insensible Kunti by
sprinkling sandal-paste and water on her person. On being restored to
consciousness, Kunti, seeing her two sons clad in mail, was seized with
fear, but she could do nothing (to protect them). And beholding both the
warriors with bows strung in their hands the son of Saradwat, viz.,
Kripa, knowing all duties and cognisant of the rules regulating duels,
addressed Karna, saying 'This Pandava, who is the youngest son of Kunti,
belongeth to the Kaurava race: he will engage in combat with thee. But, O
mighty-armed one, thou too must tell us thy lineage and the names of thy
father and mother and the royal line of which thou art the ornament.
Learning all this, Partha will fight with thee or not (as he will think
fit). Sons of kings never fight with men of inglorious lineage.'

"Vaisampayana continued, 'When he was thus addressed by Kripa, Karna's
countenance became like unto a lotus pale and torn with the pelting
showers in the rainy season. Duryodhana said, 'O preceptor, verily the
scriptures have it that three classes of persons can lay claim to
royalty, viz., persons of the blood royal, heroes, and lastly, those that
lead armies. If Phalguna is unwilling to fight with one who is not a
king, I will install Karna as king of Anga.'

"Vaisampayana said, 'At that very moment, seated on a golden seat, with
parched paddy and with flowers and water-pots and much gold, the mighty
warrior Karna was installed king by Brahmanas versed in mantras. And the
royal umbrella was held over his head, while Yak-tails waved around that
redoubtable hero of graceful mien. And the cheers, having ceased, king
(Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what
shall I give unto thee that may compare with thy gift of a kingdom? O
king, I will do all thou biddest!' And Suyodhana said unto him, 'I
eagerly wish for thy friendship.' Thus spoken to, Karna replied, 'Be it
so.' And they embraced each other in joy, and experienced great
happiness.'"



SECTION CXXXIX

(Sambhava Parva continued)

"Vaisampayana said, 'After this, with his sheet loosely hanging down,
Adhiratha entered the lists, perspiring and trembling, and supporting
himself on a staff.

"Seeing him, Karna left his bow and impelled by filial regard bowed down
his head still wet with the water of inauguration. And them the
charioteer, hurriedly covering his feet with the end of his sheet,
addressed Karna crowned with success as his son. And the charioteer
embraced Karna and from excess of affection bedewed his head with tears,
that head still wet with the water sprinkled over it on account of the
coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena
took Karna for a charioteer's son, and said by way of ridicule, 'O son of
a charioteer, thou dost not deserve death in fight at the hands of
Partha. As befits thy race take thou anon the whip. And, O worst of
mortals, surely thou art not worthy to sway the kingdom of Anga, even as
a dog doth not deserve the butter placed before the sacrificial fire.'
Karna, thus addressed, with slightly quivering lips fetched a deep sigh,
looked at the God of the day in the skies. And even as a mad elephant
riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath
from among his brothers, and addressed that performer of dreadful deeds,
Bhimasena, present there, 'O Vrikodara, it behoveth thee not to speak
such words. Might is the cardinal virtue of a Kshatriya, and even a
Kshatriya of inferior birth deserveth to be fought with. The lineage of
heroes, like the sources of a lordly river, is ever unknown. The fire
that covereth the whole world riseth from the waters. The thunder that
slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The
illustrious deity Guha, who combines in his composition the portions of
all the other deities is of a lineage unknown. Some call him the
offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga.
It hath been heard by us that persons born in the Kashatriya order have
become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained
the eternal Brahma. The foremost of all wielders of weapons, the
preceptor Drona hath been born in a waterpot and Kripa of the race of
Gotama hath sprung from a clump of heath. Your own births, ye Pandava
princes, are known to me. Can a she-deer bring forth a tiger (like
Karna), of the splendour of the Sun, and endued with every auspicious
mark, and born also with a natural mail and ear-rings? This prince among
men deserveth the sovereignty of the world, not of Anga only, in
consequence of the might of his arm and my swearing to obey him in
everything. If there be anybody here to whom all that I have done unto
Karna hath become intolerable, let him ascend his chariot and bend his
bow with the help of his feet.'

"Vaisampayana continued, 'Then there arose a confused murmur amongst the
spectators approving of Duryodhana's speech. The sun, however, went down,
but prince Duryodhana taking Karna's hand led him out of the arena
lighted with countless lamps. And, O king, the Pandavas also, accompanied
by Drona and Kripa and Bhishma, returned to their abodes. And the people,
too, came away, some naming Arjuna, some Karna, and some Duryodhana (as
the victor of the day). And Kunti, recognising her son in Karna by the
various auspicious marks on his person and beholding him installed in the
sovereignty of Anga, was from motherly affection, very pleased. And
Duryodhana, O monarch, having obtained Karna (in this way), banished his
fears arising out of Arjuna's proficiency in arms. And the heroic Karna,
accomplished in arms, began to gratify Duryodhana by sweet speeches,
while Yudhishthira was impressed with the belief that there was no
warrior on earth like unto Karna.'"



SECTION CXL

(Sambhava Parva continued)

"Vaisampayana continued, 'Beholding the Pandavas and the son of
Dhritarashtra accomplished in arms, Drona thought the time had come when
he could demand the preceptorial fee. And, O king, assembling his pupils
one day together, the preceptor Drona asked of them the fee, saying,
'Seize Drupada, the king of Panchala in battle and bring him unto me.
That shall be the most acceptable fee.' Those warriors then answering,
'So be it', speedily mounted up on their chariots, and for bestowing upon
their preceptor the fee he had demanded, marched out, accompanied by him.
Those bulls among men, smiting the Panchalas on their way, laid siege to
the capital of the great Drupada. And Duryodhana and Karna and the mighty
Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these
and many other foremost of Kshatriya princes of great prowess, vied with
one another in becoming the foremost in the attack. And the princes,
riding in first class chariots and following the cavalry, entered the
hostile capital, and proceeded along the streets.

"Meanwhile, the king of Panchala, beholding that mighty force and hearing
its loud clamour, came out of his palace, accompanied by his brothers.
Though king Yajnasena was well-armed, the Kuru army assailed him with a
shower of arrows, uttering their war-cry. Yajnasena, however, not easy to
be subdued in battle, approaching the Kurus upon his white chariot, began
to rain his fierce arrows around.

"Before the battle commenced, Arjuna, beholding the pride of prowess
displayed by the princes, addressed his preceptor, that best of
Brahmanas, Drona, and said, 'We shall exert ourselves after these have
displayed their prowess. The king of Panchala can never be taken on the
field of the battle by any of these. Having said this, the sinless son of
Kunti surrounded by his brothers, waited outside the town at a distance
of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed
forward and pouring a fierce shower of arrows around, terribly afflicted
the Kuru ranks. And such was his lightness of motion on the field of
battle that, though he was fighting unsupported on a single chariot, the
Kurus from panic supposed that there were many Drupadas opposed to them.
And the fierce arrows of that monarch fell fast on all sides, till conchs
and trumpets and drums by thousands began to be sounded by the Panchalas
from their houses (giving the alarm). Then there arose from the mighty
Panchala host a roar terrible as that of the lion, while the twang of
their bow-strings seemed to rend the very heavens. Then Duryodhana and
Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began
to shower their arrows upon the enemy. But the mighty bowman, Prishata's
son, invincible in battle, though very much pierced with the arrows of
the enemy, instantly began, O Bharata, to afflict the hostile ranks with
greater vigour. And careering over the field of battle like a fiery
wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even
the mighty Karna and many other heroic princes and numberless warriors,
and slaked their thirst for battle. Then all the citizens showered upon
the Kurus various missiles like clouds showering rain-drops upon the
earth. Young and old, they all rushed to battle, assailing the Kurus with
vigour. The Kauravas, then, O Bharata, beholding the battle become
frightful, broke and fled wailing towards the Pandavas.

"The Pandavas, hearing the terrible wail of the beaten host,
reverentially saluted Drona and ascended their chariots. Then Arjuna
hastily bidding Yudhishthira not to engage in the fight, rushed forward,
appointing the sons of Madri (Nakula and Sahadeva) the protectors of his
chariot-wheels, while Bhimasena ever fighting in the van, mace in hand,
ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing
the shouts of the enemy, advanced towards them, filling the whole region
with the rattle of his chariot-wheels. And like a Makara entering the
sea, the mighty-armed Bhima, resembling a second Yama, mace in hand,
entered the Panchala ranks, fiercely roaring like the ocean in a tempest.
And Bhima, mace in hand, first rushed towards the array of elephants in
the hostile force, while Arjuna, proficient in battle, assailed that
force with the prowess of his arms. And Bhima, like the great Destroyer
himself, began to slay those elephants with his mace. Those huge animals,
like unto mountains, struck with Bhima's mace, had their heads broken
into pieces. Covered with stream of blood, they began to fall upon the
ground like cliffs loosened by thunder. And the Pandavas prostrated on
the ground elephants and horses and cars by thousands and slew many
foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods
driveth before him with his staff countless cattle with ease, so did
Vrikodara drive before him the chariots and elephants of the hostile
force.

"Meanwhile, Phalguna, impelled by the desire of doing good unto
Bharadwaja's son, assailed the son of Prishata with a shower of arrows
and felled him from the elephant on which he was seated. And, O monarch,
Arjuna, like unto the terrible fire that consumeth all things at the end
of the Yuga, began to prostrate on the ground horses and cars and
elephants by thousands. The Panchalas and the Srinjayas, on the other
hand, thus assailed by the Pandava, met him with a perfect shower of
weapons of various kinds. And they sent up a loud shout and fought
desperately with Arjuna. The battle became furious and terrible to
behold. Hearing the enemy's shouts, the son of Indra was filled with
wrath and assailing the hostile host with a thick shower of arrows,
rushed towards it furiously afflicting it with renewed vigour. They who
observed the illustrious Arjuna at that time could not mark any interval
between his fixing the arrows on the bowstring and letting them off. Loud
were the shouts that rose there, mingled with cheers of approval. Then
the king of the Panchalas, accompanied by (the generalissimo of his
forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara
rushing at the chief of the celestials (in days of yore). Then Arjuna
covered the king of Panchala with a shower of arrows. Then there arose a
frightful uproar among the Panchala host like unto the roar of a mighty
lion springing at the leader of a herd of elephants. And beholding Arjuna
rushing at the king of Panchala to seize him, Satyajit of great prowess
rushed at him. And the two warriors, like unto Indra and the Asura
Virochana's son (Vali), approaching each other for combat, began to grind
each other's ranks. Then Arjuna with great force pierced Satyajit with
ten keen shafts at which feat the spectators were all amazed. But
Satyajit, without losing any time, assailed Arjuna with a hundred shafts.
Then that mighty car-warrior, Arjuna, endued with remarkable lightness of
motion, thus covered by that shower of arrows, rubbed his bow-string to
increase the force and velocity of his shafts. Then cutting in twain his
antagonist's bow, Arjuna rushed at the king of the Panchalas, but
Satyajit, quickly taking up a tougher bow, pierced with his arrows
Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in
battle by the Panchala warrior, forgave not his foe. Eager to slay him at
once, he pierced with a number of arrows his antagonist's horses, flags,
bow, clenched (left) fist, charioteer, and the attendant at his back.
Then Satyajit, finding his bows repeatedly cut in twain and his horses
slain, desisted from the fight.

"The king of the Panchalas, beholding his general thus discomfited in the
encounter, himself began to shower his arrows upon the Pandava prince.
Then Arjuna, that foremost of warriors, crowned with success, began to
fight furiously, and quickly cutting his enemy's bow in twain as also his
flagstaff which he caused to fall down, pierced his antagonist's horses,
and charioteer also with five arrows. Then throwing aside his bow Arjuna
took his quiver, and taking out a scimitar and sending forth a loud
shout, leaped from his own chariot upon that of his foe. And standing
there with perfect fearlessness he seized Drupada as Garuda seizeth a
huge snake after agitating the waters of the ocean. At the sight of this,
the Panchala troops ran away in all directions.

"Then Dhananjaya, having thus exhibited the might of his arm in the
presence of both hosts, sent forth a loud shout and came out of the
Panchala ranks. And beholding him returning (with his captive), the
princes began to lay waste Drupada's capital. Addressing them Arjuna
said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes.
Therefore, O Bhima, slay not his soldiers. Let us only give unto our
preceptor his fee.'

"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty
Bhimasena, though unsatiated with the exercise of battle, refrained from
the act of slaughter. And, O bull of the Bharata race, the princes then,
taking Drupada with them after having seized him on the field of battle
along with his friends and counsellors, offered him unto Drona. And Drona
beholding Drupada thus brought under complete control--humiliated and
deprived of wealth--remembered that monarch's former hostility and
addressing him said, 'Thy kingdom and capital have been laid waste by me.
But fear not for thy life, though it dependeth now on the will of thy
foe. Dost thou now desire to revive thy friendship (with me)?' Having
said this, he smiled a little and again said, 'Fear not for thy life,
brave king! We, Brahmanas, are ever forgiving. And, O bull among
Kshatriyas, my affection and love for thee have grown with me in
consequence of our having sported together in childhood in the hermitage.
Therefore, O king, I ask for thy friendship again. And as a boon
(unasked), I give thee half the kingdom (that was thine). Thou toldest me
before that none who was not a king could be a king's friend. Therefore
is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of
all the territory lying on the southern side of the Bhagirathi, while I
become king of all the territory on the north of that river. And, O
Panchala, if it pleaseth thee, know me hence for thy friend.'

"On hearing these words, Drupada answered, 'Thou art of noble soul and
great prowess. Therefore, O Brahmana, I am not surprised at what thou
doest. I am very much gratified with thee, and I desire thy eternal
friendship.'

"Vaisampayana continued, 'After this, O Bharata, Drona released the king
of Panchala, and cheerfully performing the usual offices of regard,
bestowed upon him half the kingdom. Thenceforth Drupada began to reside
sorrowfully in (the city of) Kampilya within (the province of) Makandi on
the banks of the Ganga filled with many towns and cities. And after his
defeat by Drona, Drupada also ruled the southern Panchalas up to the bank
of the Charmanwati river. And Drupada from that day was well-convinced
that he could not, by Kshatriya might alone, defeat Drona, being very
much his inferior in Brahma (spiritual) power. And he, therefore, began
to wander over the whole earth to find out the means of obtaining a son
(who would subjugate his Brahmana foe).

"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the
territory of Ahicchatra full of towns and cities, obtained by Arjuna, and
bestowed upon Drona.'



SECTION CXLI

(Sambhava Parva continued)

"Vaisampayana continued, 'After the expiration, O king, of a year from
this, Dhritarashtra, moved by kindness for the people, installed
Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on
account of his firmness, fortitude, patience, benevolence, frankness and
unswerving honesty (of heart). And within a short time Yudhishthira, the
son of Kunti, by his good behaviour, manners and close application to
business, overshadowed the deeds of his father. And the second Pandava,
Vrikodara, began to receive continued lessons from Sankarshana (Valarama)
in encounters with the sword and the mace and on the chariot. And after
Bhima's education was finished, he became in strength like unto
Dyumatsena himself and continuing to live in harmony with his brothers,
he began to exert his prowess. And Arjuna became celebrated for the
firmness of his grasp (of weapons), for his lightness of motion,
precision of aim, and his proficiency in the use of the Kshura, Naracha,
Vala and Vipatha weapons, indeed, of all weapons, whether straight or
crooked or heavy. And Drona certified that there was none in the world
who was equal to Arjuna in lightness of hand and general proficiency.

"One day, Drona, addressing Arjuna before the assembled Kaurava princes,
said, 'There was a disciple of Agastya in the science of arms called
Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I
obtained from him a weapon called Brahmasira which could never be futile
and which was like unto thunder itself, capable of consuming the whole
earth. That weapon, O Bharata, from what I have done, may now pass from
disciple to disciple. While imparting it to me, my preceptor said, 'O son
of Bharadwaja, never shouldst thou hurl this weapon at any human being,
especially at one who is of poor energy. Thou hast, O hero, obtained that
celestial weapon. None else deserveth it. But obey the command of the
Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial
fee in the presence of these thy cousins and relatives.' When Arjuna, on
hearing this, pledged his word that he would give what the preceptor
demanded, the latter said, 'O sinless one, thou must fight with me when I
fight with thee.' And that bull among the Kuru princes thereupon pledged
his word unto Drona and touching his feet, went away northward. Then
there arose a loud shout covering the whole earth bounded by her belt of
seas to the effect that there was no bowman in the whole world like unto
Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the
sword and on the chariot as also with the bow, acquired wonderful
proficiency. Sahadeva obtained the whole science of morality and duties
from (Vrihaspati) the spiritual chief of celestials, and continued to
live under the control of his brothers. And Nakula, the favourite of his
brothers taught by Drona, became known as a skilful warrior and a great
car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes
became so powerful that they slew in battle the great Sauvira who had
performed a sacrifice extending over three years, undaunted by the raids
of the Gandharvas. And the king of the Yavanas himself whom the powerful
Pandu even had failed to bring under subjection was brought by Arjuna
under control. Then again Vipula, the king of the Sauviras, endued with
great prowess, who had always shown a disregard for the Kurus, was made
by the intelligent Arjuna to feel the edge of his power. And Arjuna also
repressed by means of his arrows (the pride of) king Sumitra of Sauvira,
also known by the name of Dattamitra who had resolutely sought an
encounter with him. The third of the Pandava princes, assisted by Bhima,
on only a single car subjugated all the kings of the East backed by ten
thousand cars. In the same way, having conquered on a single car the
whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large
booty.

"Thus did those foremost of men, the illustrious Pandavas, conquering the
territories of other kings, extend the limits of their own kingdom. But
beholding the great prowess and strength of those mighty bowmen, king
Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned,
and from that day the monarch became so anxious that he could hardly
sleep.'"



SECTION CXLII

(Sambhava Parva continued)

"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued
with excess of energy had become so mighty, king Dhritarashtra became
very miserable with anxiety. Then summoning unto his side Kanika, that
foremost of minister, well-versed in the science of politics and an
expert in counsels the king said, 'O best of Brahmanas, the Pandavas are
daily overshadowing the earth. I am exceedingly jealous of them. Should I
have peace or war with them? O Kanika, advise me truly, for I shall do as
thou biddest.

"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the
king, freely answered him in these pointed words well-agreeing with the
import of political science."

"Listen to me, O sinless king, as I answer thee. And, O best of Kuru
kings, it behoveth thee not to be angry with me after hearing all I say.
Kings should ever be ready with uplifted maces (to strike when
necessary), and they should ever increase their prowess. Carefully
avoiding all faults themselves they should ceaselessly watch over the
faults of their foes and take advantage of them. If the king is always
ready to strike, everybody feareth him. Therefore the king should ever
have recourse to chastisement in all he doeth. He should so conduct
himself that, his foe may not detect any weak side in him. But by means
of the weakness he detecteth in his foe he should pursue him (to
destruction). He should always conceal, like the tortoise concealing its
body, his means and ends, and he should always keep back his own weakness
from, the sight of others. And having begun a particular act, he should
ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly,
produceth a festering sore. The slaughter of a foe who doeth thee evil is
always praiseworthy. If the foe be one of great prowess, one should
always watch for the hour of his disaster and then kill him without any
scruples. If he should happen to be a great warrior, his hour of disaster
also should be watched and he should then be induced to fly. O sire, an
enemy should never be scorned, however contemptible. A spark of fire is
capable of consuming an extensive forest if only it can spread from one
object to another in proximity. Kings should sometimes feign blindness
and deafness, for if impotent to chastise, they should pretend not to
notice the faults that call for chastisement. On occasions, such as
these, let them regard their bows as made of straw. But they should be
always on the alert like a herd of deer sleeping in the woods. When thy
foe is in thy power, destroy him by every means open or secret. Do not
show him any mercy, although he seeketh thy protection. A foe, or one
that hath once injured thee, should be destroyed by lavishing money, if
necessary, for by killing him thou mayest be at thy ease. The dead can
never inspire fear. Thou must destroy the three, five and seven
(resources) of thy foes. Thou must destroy thy foes root and branch. Then
shouldst thou destroy their allies and partisans. The allies and
partisans can never exist if the principal be destroyed. If the root of
the tree is torn up, the branches and twigs can never exist as before.
Carefully concealing thy own means and ends, thou shouldst always watch
thy foes, always seeking their flaws. Thou shouldst, O king, rule thy
kingdom, always anxiously watching thy foes. By maintaining the perpetual
fire by sacrifices, by brown cloths, by matted locks, and by hides of
animals for thy bedding, shouldst thou at first gain the confidence of
thy foes, and when thou has gained it thou shouldst then spring upon them
like a wolf. For it hath been said that in the acquisition of wealth even
the garb of holiness might be employed as a hooked staff to bend down a
branch in order to pluck the fruits that are ripe. The method followed in
the plucking of fruits should be the method in destroying foes, for thou
shouldst proceed on the principle of selection. Bear thy foe upon thy
shoulders till the time cometh when thou canst throw him down, breaking
him into pieces like an earthen pot thrown down with violence upon a
stony surface. The foe must never be let off even though he addresseth
thee most piteously. No pity shouldst thou show him but slay him at once.
By the arts of conciliation or the expenditure of money should the foe be
slain. By creating disunion amongst his allies, or by the employment of
force, indeed by every means in thy power shouldst thou destroy thy foe.'

"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the
arts of conciliation or the expenditure of money, or by producing
disunion or by the employment of force.'

"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling
in days of yore in the forest and fully acquainted with the science of
politics. There was a wise jackal, mindful of his own interests who lived
in the company of four friends, viz., a tiger, a mouse, a wolf, and a
mongoose. One day they saw in the woods a strong deer, the leader of a
herd, whom, however, they could not seize for his fleetness and strength.
They thereupon called a council for consultation. The jackal opening the
proceedings said, 'O tiger, thou hast made many an effort to seize this
deer, but all in vain simply because this deer is young, fleet and very
intelligent. Let now the mouse go and eat into its feet when it lieth
asleep. And when this is done, let the tiger approach and seize it. Then
shall we all, with great pleasure feast on it.' Hearing these words of
the jackal, they all set to work very cautiously as he directed. And the
mouse ate into the feet of the deer and the tiger killed it as
anticipated. And beholding the body of the deer lying motionless on the
ground, the jackal said unto his companions, 'Blessed be ye! Go and
perform your ablutions. In the meantime I will look after the deer.'
Hearing what the jackal said, they all went into a stream. And the jackal
waited there, deeply meditating upon what he should do. The tiger endued
with great strength, returned first of all to the spot after having
performed his ablutions. And he saw the jackal there plunged in
meditation. The tiger said, 'Why art thou so sorrowful, O wise one! Thou
art the foremost of all intelligent beings. Let us enjoy ourselves today
by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one,
what the mouse hath said. He hath even said, O, fie on the strength of
the king of the beasts! This deer hath been slain by me. By might of my
arm he will today gratify his hunger.' When he hath boasted in such a
language, I, for my part, do not wish to touch this food.' The tiger
replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I
shall, from this day, slay with the might of my own arms, creatures
ranging the forest and then feast on their flesh.' Having said this, the
tiger went away.

"And after the tiger had left the spot, the mouse came. And seeing the
mouse come, the jackal addressed him and said, 'Blest be thou, O mouse,
but listen to what the mongoose hath said. He hath even said, The carcass
of this deer is poison (the tiger having touched it with his claws). I
will not eat of it. On the other hand, if thou, O jackal, permittest it,
I will even slay the mouse and feast on him.' Hearing this the mouse
became alarmed and quickly entered his hole. And after the mouse had
gone, the wolf, O king, came there having performed his ablutions. And
seeing the wolf come, the jackal said unto him, 'The king of the beasts
hath been angry with thee. Evil is certain to overtake thee. He is
expected here with his wife. Do as thou pleasest.' Thus was the wolf
also, fond of animal flesh, got rid of by the jackal. And the wolf fled,
contracting his body into the smallest dimensions. It was then that the
mongoose came. And, O king, the jackal, seeing him come, said, 'By the
might of my arm have I defeated the others who have already fled. Fight
with me first and then eat of this flesh as you please.' The mongoose
replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse
have all been defeated by thee, heroes as they are, thou seemest to be a
greater hero still. I do not desire to fight with thee.' Saying this, the
mongoose also went away.

"Kanika continued, 'When they all had thus left the place, the jackal,
well-pleased with the success of his policy, alone ate up that flesh. If
kings always act in this way, they can be happy. Thus should the timid by
exciting their fears, the courageous by the arts of conciliation, the
covetous by gift of wealth, and equals and inferiors by exhibition of
prowess be brought under thy sway. Besides all this, O king, that I have
said, listen now to something else that I say.'

"Kanika continued, 'If thy son, friend, brother, father, or even the
spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous
of prosperity, slay him without scruples. By curses and incantations, by
gift of wealth, by poison, or by deception, the foe should be slain. He
should never be neglected from disdain. If both the parties be equal and
success uncertain, then he that acteth with diligence groweth in
prosperity. If the spiritual preceptor himself be vain, ignorant of what
should be done and what left undone, and vicious in his ways, even he
should be chastised. If thou art angry, show thyself as if thou art not
so, speaking even then with a smile on thy lips. Never reprove any one
with indications of anger (in thy speech). And O Bharata, speak soft
words before thou smitest and even while thou art smiting! After the
smiting is over, pity the victim, and grieve for him, and even shed
tears. Comforting thy foe by conciliation, by gift of wealth, and smooth
behaviour, thou must smite him when he walketh not aright. Thou shouldst
equally smile the heinous offender who liveth by the practice of virtue,
for the garb of virtue simply covereth his offences like black clouds
covering the mountains. Thou shouldst burn the house of that person whom
thou punishest with death. And thou shouldst never permit beggars and
atheists and thieves to dwell in thy kingdom. By a sudden sally or
pitched battle by poison or by corrupting his allies, by gift of wealth,
by any means in thy power, thou shouldst destroy thy foe. Thou mayest act
with the greatest cruelty. Thou shouldst make thy teeth sharp to give a
fatal bite. And thou should ever smite so effectually that thy foe may
not again raise his head. Thou shouldst ever stand in fear of even one
from whom there is no fear, not to speak of him from whom there is such.
For if the first be ever powerful he may destroy thee to the root (for
thy unpreparedness). Thou shouldst never trust the faithless, nor trust
too much those that are faithful, for if those in whom thou confidest
prove thy foes, thou art certain to be annihilated. After testing their
faithfulness thou shouldst employ spies in thy own kingdom and in the
kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers
and persons in the garb of ascetics. Thy spies should be placed in
gardens, places of amusement, temples and other holy places, drinking
halls, streets, and with the (eighteen) tirthas (viz., the minister, the
chief priest, the heir-presumptive, the commander-in-chief, the
gate-keepers of the court, persons in the inner apartments, the jailor,
the chief surveyor, the head of the treasury, the general executant of
orders, the chief of the town police, the chief architect, the chief
justice, the president of the council, the chief of the punitive
department, the commander of the fort, the chief of the arsenal, the
chief of the frontier guards, and the keeper of the forests), and in
places of sacrifice, near wells, on mountains and in rivers, in forests,
and in all places where people congregate. In speech thou shouldst ever
be humble, but let thy heart be ever sharp as razor. And when thou art
engaged in doing even a very cruel and terrible act, thou shouldst talk
with smiles on thy lips. If desirous of prosperity, thou shouldst adopt
all arts--humility, oath, conciliation. Worshipping the feet of others by
lowering thy head, inspiring hope, and the like. And, a person conversant
with the rules of policy is like a tree decked with flowers but bearing
no fruit; or, if bearing fruit, these must be at a great height not
easily attainable from the ground; and if any of these fruits seem to be
ripe care must be taken to make it appear raw. Conducting himself in such
a way, he shall never fade. Virtue, wealth and pleasure have both their
evil and good effects closely knit together. While extracting the effects
that are good, those that are evil should be avoided. Those that practise
virtue (incessantly) are made unhappy for want of wealth and the neglect
of pleasure. Those again in pursuit of wealth are made unhappy for the
neglect of two others. And so those who pursue pleasure suffer for their
inattention to virtue and wealth. Therefore, thou shouldst pursue virtue,
wealth and pleasure, in such a way that thou mayest not have to suffer
therefrom. With humiliation and attention, without jealousy and
solicitous of accomplishing thy purpose, shouldst thou, in all sincerity,
consult with the Brahmanas. When thou art fallen, thou shouldst raise
thyself by any means, gentle or violent; and after thou hast thus raised
thyself thou shouldst practise virtue. He that hath never been afflicted
with calamity can never have prosperity. This may be seen in the life of
one who surviveth his calamities. He that is afflicted with sorrow should
be consoled by the recitation of the history of persons of former times
(like those of Nala and Rama). He whose heart hath been unstrung by
sorrow should be consoled with hopes of future prosperity. He again who
is learned and wise should be consoled by pleasing offices presently
rendered unto him. He who, having concluded a treaty with an enemy,
reposeth at ease as if he hath nothing more to do, is very like a person
who awaketh, fallen down from the top of a tree whereon he had slept. A
king should ever keep to himself his counsels without fear of calumny,
and while beholding everything with the eyes of his spies, he should take
care to conceal his own emotions before the spies of his enemies. Like a
fisherman who becometh prosperous by catching and killing fish, a king
can never grow prosperous without tearing the vitals of his enemy and
without doing some violent deeds. The might of thy foe, as represented by
his armed force, should ever be completely destroyed, by ploughing it up
(like weeds) and mowing it down and otherwise afflicting it by disease,
starvation, and want of drink. A person in want never approacheth (from
love) one in affluence; and when one's purpose hath been accomplished,
one hath no need to approach him whom he had hitherto looked to for its
accomplishment. Therefore, when thou doest anything never do it
completely, but ever leave something to be desired for by others (whose
services thou mayest need). One who is desirous of prosperity should with
diligence seek allies and means, and carefully conduct his wars. His
exertions in these respects should always be guided by prudence. A
prudent king should ever act in such a way that friends and foes may
never know his motive before the commencement of his acts. Let them know
all when the act hath been commenced or ended, and as long as danger doth
not come, so long only shall thou act as if thou art afraid. But when it
hath overtaken thee, thou must grapple with it courageously. He who
trusteth in a foe who hath been brought under subjection by force,
summoneth his own death as a crab by her act of conception. Thou shouldst
always reckon the future act as already arrived (and concert measures for
meeting it), else, from want of calmness caused by haste, thou mayest
overlook an important point in meeting it when it is before thee. A
person desirous of prosperity should always exert with prudence, adopting
his measures to time and place. He should also act with an eye to destiny
as capable of being regulated by mantras and sacrificial rites; and to
virtue, wealth, and pleasure. It is well-known that time and place (if
taken into consideration) always produce the greatest good. If the foe is
insignificant, he should not yet be despised, for he may soon grow like a
palmyra tree extending its roots or like a spark of fire in the deep
woods that may soon burst into an extensive conflagration. As a little
fire gradually fed with faggots soon becometh capable of consuming even
the biggest blocks, so the person who increaseth his power by making
alliances and friendships soon becometh capable of subjugating even the
most formidable foe. The hope thou givest unto thy foe should be long
deferred before it is fulfilled; and when the time cometh for its
fulfilment, invent some pretext for deferring it still. Let that pretext
be shown as founded upon some reason, and let that reason itself be made
to appear as founded on some other reason. Kings should, in the matter of
destroying their foes, ever resemble razors in every particular;
unpitying as these are sharp, hiding their intents as these are concealed
in their leathern cases, striking when the opportunity cometh as these
are used on proper occasions, sweeping off their foes with all their
allies and dependants as these shave the head or the chin without leaving
a single hair. O supporter of the dignity of the Kurus, bearing thyself
towards the Pandavas and others also as policy dictateth, act in such a
way that thou mayest not have to grieve in future. Well do I know that
thou art endued with every blessing, and possessed of every mark of good
fortune. Therefore, O king, protect thyself from the sons of Pandu! O
king, the sons of Pandu are stronger than their cousins (thy sons);
therefore, O chastiser of foes, I tell thee plainly what thou shouldst
do. Listen to it, O king, with thy children, and having listened to it,
exert yourselves (to do the needful). O king, act in such a way that
there may not be any fear for thee from the Pandavas. Indeed, adopt such
measures consonant with the science of policy that thou mayest not have
to grieve in the future.'

"Vaisampayana continued, 'Having delivered himself thus Kanika returned
to his abode, while the Kuru king Dhritarashtra became pensive and
melancholy.'"



SECTION CXLIII

(Jatugriha Parva)

"Vaisampayana said, 'Then the son of Suvala (Sakuni), king Duryodhana,
Duhsasana and Kama, in consultation with one another, formed an evil
conspiracy. With the sanction of Dhritarashtra, the king of the Kurus,
they resolved to burn to death Kunti and her (five) sons. But that wise
Vidura, capable of reading the heart by external signs, ascertained the
intention of these wicked persons by observing their countenances alone.
Then the sinless Vidura, of soul enlightened by true knowledge, and
devoted to the good of the Pandavas, came to the conclusion that Kunti
with her children should fly away from her foes. And providing for that
purpose a boat strong enough to withstand both wind and wave, he
addressed Kunti and said, 'This Dhritarashtra hath been born for
destroying the fame and offspring of the (Kuru) race. Of wicked soul, he
is about to cast off eternal virtue. O blessed one, I have kept ready on
the stream a boat capable of withstanding both wind and wave. Escape by
it with thy children from the net that death hath spread around you.'

"Vaisampayana continued, 'Hearing these words, the illustrious Kunti was
deeply grieved, and with her children, O bull of Bharata's race, stepped
into the boat and went over the Ganges. Then leaving the boat according
to the advice of Vidura, the Pandavas took with them the wealth that had
been given to them (while at Varanavata) by their enemies and safely
entered the deep woods. In the house of lac, however, that had been
prepared for the destruction of the Pandavas, an innocent Nishada woman
who had come there for some purpose, was, with her children burnt to
death. And that worst of Mlechchhas, the wretched Purochana (who was the
architect employed in building the house of lac) was also burnt in the
conflagration. And thus were the sons of Dhirtarashtra with their
counsellors deceived in their expectations. And thus also were the
illustrious Pandavas, by the advice of Vidura, saved with their mother.
But the people (of Varanavata) knew not of their safety. And the citizens
of Varanavata, seeing the house of lac consumed (and believing the
Pandavas to have been burnt to death) became exceedingly sorry. And they
sent messengers unto king Dhritarashtra to represent everything that had
happened. And they said to the monarch, 'Thy great end hath been
achieved! Thou hast at last burnt the Pandavas to death! Thy desire
fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.'
Hearing this, Dhritarashtra with his children, made a show of grief, and
along with his relatives, including Kshattri (Vidura) and Bhishma the
foremost of the Kurus, performed the last honours of the Pandavas.'

"Janamejaya said, 'O best of Brahmanas, I desire to hear in full this
history of the burning of the house of lac and the escape of the Pandavas
there from. That was a cruel act of theirs (the Kurus), acting under the
counsels of the wicked (Kanika). Recite the history to me of all that
happened. I am burning with curiosity to hear it.'

"Vaisampayana said, 'O chastiser of all foes, listen to me, O monarch, as
I recite the (history of the) burning of the house of lac and the escape
of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass
(everybody) in strength and Arjuna highly accomplished in arms became
pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the
son of Suvala, endeavoured by various means to compass the death of the
Pandavas. The Pandavas too counteracted all those contrivances one after
another, and in obedience to the counsels of Vidura, never spoke of them
afterwards. Then the citizens, beholding the son of Pandu possessed of
accomplishments, began, O Bharata, to speak of them in all places of
public resort. And assembled in courtyards and other places of gathering,
they talked of the eldest son of Pandu (Yudhishthira) as possessed of the
qualifications for ruling the kingdom. And they said, 'Dhritarashtra,
though possessed of the eye of knowledge, having been (born) blind, had
not obtained the kingdom before. How can he (therefore) become king now?
Then Bhishma, the son of Santanu, of rigid vows and devoted to truth,
having formerly relinquished the sovereignty would never accept it now.
We shall, therefore, now install (on the throne) with proper ceremonies
the eldest of the Pandavas endued with youth, accomplished in battle,
versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son
of Santanu and Dhritarashtra conversant with the rules of morality, he
will certainly maintain the former and the latter with his children in
every kind of enjoyment.

"The wretched Duryodhana, hearing these words of the parting partisans of
Yudhishthira, became very much distressed. Deeply afflicted, the wicked
prince could not put up with those speeches. Inflamed with jealousy, he
went unto Dhritarashtra, and finding him alone he saluted him with
reverence and distressed at (the sight of) the partiality of the citizens
for Yudhishthira, he addressed the monarch and said, 'O father, I have
heard the parting citizens utter words of ill omen. Passing thee by, and
Bhishma too, they desire the son of Pandu to be their king. Bhishma will
sanction this, for he will not rule the kingdom. It seems, therefore,
that the citizens are endeavouring to inflict a great injury on us. Pandu
obtained of old the ancestral kingdom by virtue of his own
accomplishments, but thou, from blindness, didst not obtain the kingdom,
though fully qualified to have it. If Pandu's son now obtaineth the
kingdom as his inheritance from Pandu, his son will obtain it after him
and that son's son also, and so on will it descend in Pandu's line. In
that case, O king of the world, ourselves with our children, excluded
from the royal line, shall certainly be disregarded by all men.
Therefore, O monarch, adopt such counsels that we may not suffer
perpetual distress, becoming dependent on others for our food. O king, if
thou hadst obtained the sovereignty before, we would certainly have
succeeded to it, however much the people might be unfavourable to us.'"



SECTION CXLIV

(Jatugriha Parva continued)

"Vaisampayana continued, "King Dhritarashtra whose knowledge only was his
eyes, on hearing these words of his son and recollecting everything that
Kanika had, said unto him, became afflicted with sorrow, and his mind
also thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the
son of Suvala, and Duhsasana as their fourth, held a consultation
together. Prince Duryodhana said unto Dhritarashtra, 'Send, O father, by
some clever contrivance, the Pandavas to the town of Varanavata. We shall
then have no fear of them.' Dhritarashtra, on hearing these words uttered
by his son, reflected for a moment and replied unto Duryodhana, saying,
'Pandu, ever devoted to virtue, always behaved dutifully towards all his
relatives but particularly towards me. He cared very little for the
enjoyments of the world, but devotedly gave everything unto me, even the
kingdom. His son is as much devoted to virtue as he, and is possessed of
every accomplishment. Of world-wide fame, he is again the favourite of
the people. He is possessed of allies; how can we by force exile him from
his ancestral kingdom? The counsellors and soldiers (of the state) and
their sons and grandsons have all been cherished and maintained by Pandu.
Thus benefited of old by Pandu, shall not, O child, the citizens slay us
with all our friends and relatives now on account of Yudhishthira?"

"Duryodhana replied, 'What thou sayest, O father, is perfectly true. But
in view of the evil that is looming on the future as regards thyself, if
we conciliate the people with wealth and honours, they would assuredly
side with us for these proofs of our power. The treasury and the
ministers of state, O king, are at this moment under our control.
Therefore, it behoveth thee now to banish, by some gentle means, the
Pandavas to the town of Varanavata; O king, when the sovereignty shall
have been vested in me, then, O Bharata, may Kunti with her children come
back from that place.'

"Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing
in my mind. But from its sinfulness I have never given expression to it.
Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever
sanction the exile of the Pandavas. In their eyes, O dear son, amongst
the Kurus ourselves and the Pandavas are equal. Those wise and virtuous
persons will make no difference between us. If therefore, we behave so
towards the Pandavas, shall we not, O son, deserve death at the hands of
the Kurus, of these illustrious personages, and of the whole world?'

"Duryodhana answered, 'Bhishma hath no excess of affection for either
side, and will, therefore, be neutral (in case of dispute). The son of
Drona (Aswatthaman) is on my side. There is no doubt that where the son
is, there the father will be. Kripa, the son of Saradwat, must be on the
side on which Drona and Aswatthaman are. He will never abandon Drona and
his sister's son (Aswatthaman). Kshattri (Vidura) is dependent on us for
his means of life, though he is secretly with the foe. It he sides the
Pandavas, he alone can do us no injury, Therefore, exile thou the
Pandavas to Varanavata without any fear. And take such steps that they
may go thither this very day. By this act, O father, extinguish the grief
that consumeth me like a blazing fire, that robbeth me of sleep, and that
pierces my heart even like a terrible dart.'"



SECTION CXLV

(Jatugriha Parva continued)

"Vaisampayana said, Then prince Duryodhana, along with his brothers began
to gradually win over the people to his side by grants of wealth and
honours. Meanwhile, some clever councillors, instructed by Dhritarashtra,
one day began to describe (in court) the town of Varanavata as a charming
place. And they said, The festival of Pasupati (Siva) hath commenced in
the town of Varanavata. The concourse of people is great and the
procession is the most delightful of all ever witnessed on earth. Decked
with every ornament, it charmed the hearts of all spectators.' Thus did
those councillors, instructed by Dhritarashtra, speak of Varanavata, and
whilst they were so speaking, the Pandavas, O king, felt the desire of
going to that delightful town. And when the king (Dhritarashtra)
ascertained that the curiosity of the Pandavas had been awakened, the son
of Ambika addressed them, saying, 'These men of mine often speak of
Varanavata as the most delightful town in the world. If therefore, ye
children, ye desire to witness that festival, go to Varanavata with your
followers and friends and enjoy yourselves there like the celestials. And
give ye away pearls and gems unto the Brahmanas and the musicians (that
may be assembled there). And sporting there for some time as ye please
like the resplendent celestials and enjoying as much pleasure as ye like,
return ye to Hastinapura again.'

"Vaisampayana continued, 'Yudhishthira, fully understanding the motives
of Dhritarashtra and considering that he himself was weak and friendless,
replied unto the king, saying, 'So be it.' Then addressing Bhishma, the
son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta,
Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas
and ascetics, and the priests and the citizens, and the illustrious
Gandhari, he said slowly and humbly, 'With our friends and followers we
go to the delightful and populous town of Varanavata at the command of
Dhritarashtra. Cheerfully give us your benedictions so that acquiring
prosperity, therewith we may not be touched by sin.' Thus addressed by
the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced
blessings on them, saying, 'Ye sons of Pandu, let all the elements bless
you along your way and let not the slightest evil befall you.'

"The Pandavas, having performed propitiatory rites for obtaining (their
share of) the kingdom, and finishing their preparations, set out for
Varanavata.'"



SECTION CXLVI

(Jatugriha Parva continued)

"Vaisampayana said, 'The wicked Duryodhana became very pleased when the
king, O Bharata, had said so unto Pandavas. And, O bull of Bharata's
race, Duryodhana, then, summoning his counsellor, Purochana in private,
took hold of his right hand and said, 'O Purochana, this world, so full
of wealth, is mine. But it is thine equally with me. It behoveth thee,
therefore, to protect it. I have no more trustworthy counsellor than thee
with whom to consult. Therefore, O sire, keep my counsel and exterminate
my foes by a clever device. O, do as I bid thee. The Pandavas have, by
Dhritarashtra, been sent to Varanavata, where they will, at
Dhritarashtra's command, enjoy themselves during the festivities. Do that
by which thou mayest this very day reach Varanavata in a car drawn by
swift mules. Repairing thither, cause thou to be erected a quadrangular
palace in the neighbourhood of the arsenal, rich in the materials and
furniture, and guard thou the mansion well (with prying eyes). And use
thou (in erecting that house) hemp and resin and all other inflammable
materials that are procurable. And mixing a little earth with clarified
butter and oil and fat and a large quantity of lac, make thou a plaster
for lining the walls, and scatter thou all around that house hemp and oil
and clarified butter and lac and wood in such a way that the Pandavas, or
any others, may not, even with scrutiny behold them there or conclude the
house to be an inflammable one. And having erected such mansion, cause
thou the Pandavas, after worshipping them with great reverence, to dwell
in it with Kunti and all their friends. And place thou there seats and
conveyances and beds, all of the best workmanship, for the Pandavas, so
that Dhritarashtra may have no reason to complain. Thou must also so
manage it all that none of Varanavata may know anything till the end we
have in view is accomplished. And assuring thyself that the Pandavas are
sleeping within in confidence and without fear, thou must then set fire
to that mansion beginning at the outer door. The Pandavas thereupon must
be burnt to death, but the people will say that they have been burnt in
(an accidental) conflagration of their house.

"Saying, 'So be it' unto the Kuru prince, Purochana repaired to
Varanavata in a car drawn by fleet mules. And going thither, O king,
without loss of time, obedient to the instructions of Duryodhana, did
everything that the prince had bid him do."



SECTION CXLVII

(Jatugriha Parva continued)

"Vaisampayana said, 'Meanwhile the Pandavas got into their cars, yoking
thereto some fine horses endued with the speed of wind. While they were
on the point of entering their cars, they touched, in great sorrow, the
feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of
Kripa, of Vidura and of the other elders of the Kuru race. Then saluting
with reverence all the older men, and embracing their equals, receiving
the farewell of even the children, and taking leave of all the venerable
ladies in their household, and walking round them respectfully, and
bidding farewell unto all the citizens, the Pandavas, ever mindful of
their vows, set out for Varanavata. And Vidura of great wisdom and the
other bulls among the Kurus and the citizens also, from great affliction,
followed those tigers among men to some distance. And some amongst the
citizens and the country people, who followed the Pandavas, afflicted
beyond measure at beholding the sons of Pandu in such distress, began to
say aloud, 'King Dhritarashtra of wicked soul seeth no things with the
same eye. The Kuru monarch casteth not his eye on virtue. Neither the
sinless Yudhishthira, nor Bhima the foremost of mighty men, nor
Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin
of waging a rebellious war). When these will remain quiet, how shall the
illustrious son of Madri do anything? Having inherited the kingdom from
their father, Dhritarashtra could not bear them. How is that Bhishma who
suffers the exile of the Pandavas to that wretched place, sanctions this
act of great injustice? Vichitravirya, the son of Santanu, and the royal
sage Pandu of Kuru's race both cherished us of old with fatherly care.
But now that Pandu that tiger among men, hath ascended to heaven,
Dhritarashtra cannot bear with these princes his children. We who do not
sanction this exile shall all go, leaving this excellent town and our own
homes, where Yudhishthira will go.'

"Unto those distressed citizens talking in this way, the virtuous
Yudhishthira, himself afflicted with sorrow, reflecting for a few moments
said, 'The king is our father, worthy of regard, our spiritual guide, and
our superior. To carry out with unsuspicious hearts whatever he biddeth,
is indeed, our duty. Ye are our friends. Walking round us and making us
happy by your blessings, return ye to your abodes. When the time cometh
for anything to be done for us by you, then, indeed, accomplish all that
is agreeable and beneficial to us.' Thus addressed, the citizens walked
round the Pandavas and blessed them with their blessings and returned to
their respective abodes.

"And after the citizens had ceased following the Pandavas, Vidura,
conversant with all the dictates of morality, desirous of awakening the
eldest of the Pandavas (to a sense of his dangers), addressed him in
these words. The learned Vidura, conversant with the jargon (of the
Mlechchhas), addressed the learned Yudhishthira who also was conversant
with the same jargon, in the words of the Mlechchha tongue, so as to be
unintelligible to all except Yudhishthira. He said, 'He that knoweth the
schemes his foes contrive in accordance with the dictates of political
science, should, knowing them, act in such a way as to avoid all danger.
He that knoweth that there are sharp weapons capable of cutting the body
though not made of steel, and understandeth also the means of warding
them off, can never be injured by foes. He liveth who protecteth himself
by the knowledge that neither the consumer of straw and wood nor the
drier of the dew burneth the inmates of a hole in the deep woods. The
blind man seeth not his way: the blind man hath no knowledge of
direction. He that hath no firmness never acquireth prosperity.
Remembering this, be upon your guard. The man who taketh a weapon not
made of steel (i.e., an inflammable abode) given him by his foes, can
escape from fire by making his abode like unto that of a jackal (having
many outlets). By wandering a man may acquire the knowledge of ways, and
by the stars he can ascertain the direction, and he that keepeth his five
(senses) under control can never be oppressed y his enemies.'

"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura,
that foremost of all learned men, saying, 'I have understood thee.' Then
Vidura, having instructed the Pandavas and followed them (thus far),
walked around them and bidding them farewell returned to his own abode.
When the citizens and Bhishma and Vidura had all ceased following, Kunti
approached Yudhishthira and said, 'The words that Kshattri said unto thee
in the midst of many people so indistinctly as if he did not say
anything, and thy reply also to him in similar words and voice, we have
not understood. If it is not improper; for us to know them I should then
like to hear everything that had passed between him and thee.'

"Yudhishthira replied, 'The virtuous Vidura said unto me that we should
know that the mansion (for our accommodation at Varanavata) hath been
built of inflammable materials. He said unto me, 'The path of escape too
shall not be unknown to thee,'--and further,--'Those that can control
their senses can acquire the sovereignty of the whole world.'--The reply
that I gave unto Vidura was, 'I have understood thee.'

"Vaisampayana continued, 'The Pandavas set out on the eighth day of the
month of Phalguna when the star Rohini was in the ascendant, and arriving
at Varanavata they beheld the town and the people.'"



SECTION CXLVIII

(Jatugriha Parva continued)

"Vaisampayana said, 'Then all the citizens (of Varanavata) on hearing
that the son of Pandu had come, were filled with joy at the tidings,
speedily came out of Varanavata, in vehicles of various kinds numbering
by thousands, taking with them every auspicious article as directed by
the Sastras, for receiving those foremost of men. And the people of
Varanavata, approaching the sons of Kunti blessed them by uttering the
Jaya and stood surrounding them. That tiger among men, viz., the virtuous
Yudhishthira thus surrounded by them looked resplendent like him having
the thunderbolt in his hands (viz., Indra) in the midst of the
celestials. And those sinless ones, welcomed by the citizens and
welcoming the citizens in return, then entered the populous town of
Varanavata decked with every ornament. Entering the town those heroes
first went, O monarch, to the abodes of Brahmanas engaged in their proper
duties. Those foremost of men then went to the abodes of the officials of
the town, and then of the Sutas and the Vaisyas and then to those of even
the Sudras, O bull of Bharata's race, thus adored by the citizens, the
Pandavas at last went with Purochana going before them, to the palace
that had been built for them, Purochana then began to place before them
food and drink and beds and carpets, all of the first and most agreeable
order. The Pandavas attired in costly robes, continued to live there,
adored by Purochana and the people having their homes in Varanavata.

"After the Pandavas had thus lived for ten nights, Purochana spoke to
them of the mansion (he had built) called 'The Blessed Home,' but in
reality the cursed house. Then those tigers among men, attired in costly
dress, entered that mansion at the instance of Purochana like Guhyakas
entering the palace (of Siva) on the Kailasa mount. The foremost of all
virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it
was really built of inflammable materials. Smelling the scent of fat
mixed with clarified butter and preparations of lac, he said unto Bhima,
'O chastiser of foes, this house is truly built of inflammable materials!
Indeed, it is apparent that such is the case! The enemy, it is evident,
by the aid of trusted artists well-skilled in the construction of houses,
have finely built this mansion, after procuring hemp, resin, heath,
straw, and bamboos, all soaked in clarified butter. This wicked wretch,
Purochana, acting under the instruction of Duryodhana, stayeth here with
the object of burning me to death when he seeth me trustful. But, O son
of Pritha, Vidura of great intelligence, knew of this danger, and,
therefore, hath warned me of it beforehand. Knowing it all, that youngest
uncle of ours, ever wishing our good from affection hath told us that
this house, so full of danger, hath been constructed by the wretches
under Duryodhana acting in secrecy.'

"Hearing this, Bhima replied, 'If, sir, you know this house to be so
inflammable, it would then be well for us to return thither where we had
taken up our quarters first.' Yudhishthira replied, 'It seems to me that
we should rather continue to live here in seeming unsuspiciousness but
all the while with caution and our senses wide awake and seeking for some
certain means of escape. If Purochana findeth from our countenances that
we have fathomed designs, acting with haste he may suddenly burn us to
death. Indeed, Purochana careth little for obloquy or sin. The wretch
stayeth here acting under the instruction of Duryodhana. If we are burnt
to death, will our grandfather Bhishma be angry? Why will he, by showing
his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather
Bhishma and the other bull of Kuru's race, regarding indignation at such
a sinful act to be virtuous, may become wrathful. If however, from fear
of being burnt, we fly from here, Duryodhana, ambitious of sovereignty
will certainly compass our death by means of spies. While we have no rank
and power, Duryodhana hath both; while we have no friends and allies,
Duryodhana hath both; while we are without wealth, Duryodhana hath at his
command a full treasury. Will he not, therefore, certainly destroy us by
adopting adequate means? Let us, therefore, by deceiving this wretch
(Purochana) and that other wretch Duryodhana, pass our days, disguising
ourselves at times. Let us also lead a hunting life, wandering over the
earth. We shall then, if we have to escape our enemies, be familiar with
all paths. We shall also, this very day, cause a subterranean passage to
be dug in our chamber in great secrecy. If we act in this way, concealing
what we do from all, fire shall never be able to consume us. We shall
live here, actively doing everything for our safety but with such privacy
that neither Purochana nor any of the citizens of Varanavata may know
what we are after.'"



SECTION CXLIX

(Jatugriha Parva continued)

"Vaisampayana continued, 'A friend of Vidura's, well-skilled in mining,
coming unto the Pandavas, addressed them in secret, saying, 'I have been
sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell
me what I am to do for ye. From the trust he reposeth in me Vidura hath
said unto me, 'Go thou unto the Pandavas and accomplish thou their good.
What shall I do for you? Purochana will set fire to the door of thy house
on the fourteenth night of this dark fortnight. To burn to death those
tigers among men, the Pandavas, with their mother, is the design of that
wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told
thee something in the Mlechchha tongue to which thou also didst reply in
same language. I state these particulars as my credentials.' Hearing
these words, Yudhishthira, the truthful son of Kunti replied, 'O amiable
one, I now know thee as a dear and trusted friend of Vidura, true and
ever devoted to him. There is nothing that the learned Vidura doth not
know. As his, so ours art thou. Make no difference between him and us. We
are as much thine as his. O, protect us as the learned Vidura ever
protecteth us. I know that this house, so inflammable, hath been
contrived for me by Purochana at the command of Dhritarashtra's son. That
wicked wretch commanding wealth and allies pursueth us without
intermission. O, save us with a little exertion from the impending
conflagration. If we are burnt to death here, Duryodhana's most cherished
desire will be satisfied. Here is that wretch's well-furnished arsenal.
This large mansion hath been built abutting the high ramparts of the
arsenal without any outlet. But this unholy contrivance of Duryodhana was
known to Vidura from the first, and he it was who enlightened us
beforehand. The danger of which Kshattri had foreknowledge is now at our
door. Save us from it without Purochana's knowledge thereof.' On hearing
these words, the miner said, 'So be it,' and carefully beginning his work
of excavation, made a large subterranean passage. And the mouth of that
passage was in the centre of that house, and it was on a level with the
floor and closed up with planks. The mouth was so covered from fear of
Purochana, that wicked wretch who kept a constant watch at the door of
the house. The Pandavas used to sleep within their chambers with arms
ready for use, while, during the day, they went a-hunting from forest to
forest. Thus, O king, they lived (in that mansion) very guardedly,
deceiving Purochana by a show of trustfulness and contentment while in
reality they were trustless and discontented. Nor did the citizens of
Varanavata know anything about these plans of the Pandavas. In fact, none
else knew of them except Vidura's friend, that good miner.'"



SECTION CL

(Jatugriha Parva continued)

"Vaisampayana said, 'Seeing the Pandavas living there cheerfully and
without suspicion for a full year, Purochana became exceedingly glad. And
beholding Purochana so very glad, Yudhishthira, the virtuous son of
Kunti, addressing Bhima and Arjuna and the twins (Nakula and Sahadeva)
said, 'The cruel-hearted wretch hath been well-deceived. I think the time
is come for our escape. Setting fire to the arsenal and burning Purochana
to death and letting his body lie here, let us, six persons, fly hence
unobserved by all!'

"Vaisampayana continued, 'Then on the occasion of an almsgiving, O king,
Kunti fed on a certain night a large number of Brahmanas. There came also
a number of ladies who while eating and drinking, enjoyed there as they
pleased, and with Kunti's leave returned to their respective homes.
Desirous of obtaining food, there came, as though impelled by fate, to
that feast, in course of her wanderings, a Nishada woman, the mother of
five children, accompanied by all her sons. O king, she, and her
children, intoxicated with the wine they drank, became incapable.
Deprived of consciousness and more dead than alive, she with all her sons
lay down in that mansion to sleep. Then when all the inmates of the house
lay down to sleep, there began to blow a violent wind in the night. Bhima
then set fire to the house just where Purochana was sleeping. Then the
son of Pandu set fire to the door of that house of lac. Then he set fire
to the mansion in several parts all around. Then when the sons of Pandu
were satisfied that the house had caught fire in several parts those
chastisers of foes with their mother, entered the subterranean passage
without losing any time. Then the heat and the roar of the fire became
intense and awakened the townspeople. Beholding the house in flames, the
citizens with sorrowful faces began to say, 'The wretch (Purochana) of
wicked soul had under the instruction of Duryodhana built his house for
the destruction of his employer's relatives. He indeed hath set fire to
it. O, fie on Dhritarashtra's heart which is so partial. He hath burnt to
death, as if he were their foe, the sinless heirs of Pandu! O, the sinful
and wicked-souled (Purochana) who hath burnt those best of men, the
innocent and unsuspicious princes, hath himself been burnt to death as
fate would have it.'

"Vaisampayana continued, 'The citizens of Varanavata thus bewailed (the
fate of the Pandavas), and waited there for the whole night surrounding
that house. The Pandavas, however, accompanied by their mother coming out
of the subterranean passage, fled in haste unnoticed. But those
chastisers of foes, for sleepiness and fear, could not with their mother
proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess
and swiftness of motion took upon his body all his brothers and mother
and began to push through the darkness. Placing his mother on his
shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his
arms, Vrikodara of great energy and strength and endued with the speed of
the wind, commenced his march, breaking the trees with his breast and
pressing deep the earth with his stamp.'"



SECTION CLI

(Jatugriha Parva continued)

"Vaisampayana said, 'About this time, the learned Vidura had sent into
those woods a man of pure character and much trusted by him. This person
going to where he had been directed, saw the Pandavas with their mother
in the forest employed in a certain place in measuring the depth of a
river. The design that the wicked Duryodhana had formed had been, through
his spies, known to Vidura of great intelligence, and, therefore, he had
sent that prudent person unto the Pandavas. Sent by Vidura unto them, he
showed the Pandavas on the sacred banks of the Ganga a boat with engines
and flags, constructed by trusted artificers and capable of withstanding
wind and wave and endued with the speed of the tempest or of thought. He
then addressed the Pandavas in these words to show that he had really
been sent by Vidura, 'O Yudhishthira, he said, "listen to these words the
learned Vidura had said (unto thee) as a proof of the fact that I come
from him. Neither the consumer of straw and the wood nor the drier of dew
ever burneth the inmates of a hole in the forest. He escapeth from death
who protecteth himself knowing this, etc.' By these credentials know me
to be the person who has been truly sent by Vidura and to be also his
trusted agent. Vidura, conversant with everything, hath again said, 'O
son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana
with his brothers, and Sakuni.' This boat is ready on the waters, and it
will glide pleasantly thereon, and shall certainly bear you all from
these regions!'

"Then beholding those foremost of men with their mother pensive and sad
he caused them to go into the boat that was on the Ganga, and accompanied
them himself. Addressing them again, he said, 'Vidura having smelt your
heads and embraced you (mentally), hath said again that in commencing
your auspicious journey and going alone you should never be careless.'

"Saying these words unto those heroic princes, the person sent by Vidura
took those bulls among men over to the other side of the Ganga in his
boat. And having taken them over the water and seen them all safe on the
opposite bank, he uttered the word 'Jaya' (victory) to their success and
then left them and returned to the place whence he had come.

"The illustrious Pandavas also sending through that person some message
to Vidura, began, after having crossed the Ganga, to proceed with haste
and in great secrecy.'"



SECTION CLII

(Jatugriha Parva continued)

"Vaisampayana said, 'Then, when the night had passed away, a large
concourse of the townspeople came there in haste to see the sons of
Pandu. After extinguishing the fire, they saw that the house just burnt
down had been built of lac in materials and that (Duryodhana's)
counsellor Purochana had been burnt to death. And the people began to
bewail aloud saying, 'Indeed, this had been contrived by the sinful
Duryodhana for the destruction of the Pandavas. There is little doubt
that Duryodhana hath, with Dhritarashtra's knowledge, burnt to death the
heirs of Pandu, else the prince would have been prevented by his father.
There is little doubt that even Bhishma, the son of Santanu, and Drona
and Vidura and Kripa and other Kauravas have not, any of them, followed
the dictates of duty. Let us now send to Dhritarashtra to say, 'Thy great
desire hath been achieved! Thou hast burnt to death the Pandavas!'

"They then began to extinguish the members to obtain some trace of the
Pandavas, and they saw the innocent Nishada woman with her five sons
burnt to death. Then the miner sent by Vidura, while removing the ashes,
covered the hole he had dug with those ashes in such a way that it
remained unnoticed by all who had gone there.

"The citizens then sent to Dhritarashtra to inform him that the Pandavas
along with (Duryodhana's) counsellor Purochana had been burnt to death.
King Dhritarashtra, on hearing the evil news of the death of the
Pandavas, wept in great sorrow. And he said, 'King Pandu, my brother of
great fame, hath, indeed, died today when those heroic sons of his
together with their mother have been burnt to death. Ye men, repair
quickly to Varanavata and cause the funeral rites to be performed of
those heroes and of the daughter of Kuntiraj! Let also the bones of the
deceased be sanctified with the usual rites, and let all the beneficial
and great acts (usual on such occasions) be performed. Let the friends
and relatives of those that have been burnt to death repair thither. Let
also all other beneficial acts that ought, under the circumstances, to be
performed by us for the Pandavas and Kunti be accomplished by wealth.'

"Having said this, Dhritarashtra, the son of Ambika, surrounded by his
relatives, offered oblations of water to the sons of Pandu. And all of
them, afflicted with excessive sorrow, bewailed aloud, exclaiming, 'O
Yudhishthira! Oh prince of the Kuru race!'--While others cried aloud,
'Oh, Bhima!--O Phalguna!'--while some again,--'Oh, the twins!--Oh,
Kunti!'--Thus did they sorrow for the Pandavas and offer oblations of
water unto them. The citizens also wept for the Pandavas but Vidura did
not weep much, because he knew the truth.

"Meanwhile the Pandavas endued with great strength with their mother
forming a company of six going out of the town of Varanavata arrived at
the banks of the Ganga. They then speedily reached the opposite bank
aided by the strength of the boatmen's arms, the rapidity of the river's
current, and a favourable wind. Leaving the boat, they proceeded in the
southern direction finding their way in the dark by the light of the
stars. After much suffering they at last reached, O king, a dense forest.
They were then tired and thirsty; sleep was closing their eyes every
moment. Then Yudhishthira, addressing Bhima endued with great energy,
said, 'What can be more painful than this? We are now in the deep woods.
We know not which side is which, nor can we proceed much further. We do
not know whether that wretch Purochana hath or hath not been burnt to
death. How shall we escape from these dangers unseen by others? O
Bharata, taking us on thyself, proceed thou as before. Thou alone amongst
us art strong and swift as the wind.'

"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up
on his body Kunti and his brothers, began to proceed with great
celerity.'"



SECTION CLIII

(Jatugriha Parva continued)

"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with
its trees and their branches seemed to tremble, in consequence of their
clash with his breast. The motion of his thighs raised a wind like unto
that which blows during the months of Jyaishtha and Ashadha (May and
June). And the mighty Bhima proceeded, making a path for himself, but
treading down the trees and creepers before him. In fact, he broke (by
the pressure of his body) the large trees and plants, with their flowers
and fruits, standing on his way. Even so passeth through the woods
breaking down mighty trees, the leader of a herd of elephants, of the age
of sixty years, angry and endued with excess of energy, during the season
of rut when the liquid juice trickle down the three parts of his body.
Indeed, so great was the force with which Bhima endued with the speed of
Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed
to faint in consequence. Frequently swimming across streams difficult of
being crossed, the Pandavas disguised themselves on their way from fear
of the sons of Dhritarashtra. And Bhima carried on his shoulder his
illustrious mother of delicate sensibilities along the uneven banks of
rivers. Towards the evening, O bull of Bharata's race, Bhima (bearing his
brothers and mother on his back) reached a terrible forest where fruits
and roots and water were scarce and which resounded with the terrible
cries of birds and beasts. The twilight deepened the cries of birds and
beasts became fiercer, darkness shrouded everything from the view and
untimely winds began to blow that broke and laid low many a tree large
and small and many creepers with dry leaves and fruits. The Kaurava
princes, afflicted with fatigue and thirst, and heavy with sleep, were
unable to proceed further. They then all sat down in that forest without
food and drink. Then Kunti, smitten with thirst, said unto her sons, 'I
am the mother of the five Pandavas and am now in their midst. Yet I am
burning with thirst!' Kunti repeatedly said this unto her sons. Hearing
these words, Bhima's heart, from affection for his mother, was warmed by
compassion and he resolved to go (along as before). Then Bhima,
proceeding through that terrible and extensive forest without a living
soul, saw a beautiful banian tree with widespreading branches. Setting
down there his brothers and mother, O bull of Bharata's race; he said
unto them, 'Rest you here, while I go in quest of water. I hear the sweet
cries of aquatic fowls. I think there must be a large pool here.'
Commanded, O Bharata, by his elder brother who said unto him, 'Go', Bhima
proceeded in the direction whence the cries of those aquatic fowls were
coming. And, O bull of Bharata's race, he soon came upon a lake and
bathed and slaked his thirst. And affectionate unto his brothers, he
brought for them, O Bharata, water by soaking his upper garments. Hastily
retracing his way over those four miles he came unto where his mother was
and beholding her he was afflicted with sorrow and began to sigh like a
snake. Distressed with grief at seeing his mother and brothers asleep on
the bare ground, Vrikodara began to weep, 'Oh, wretch that I am, who
behold my brothers asleep on the bare ground, what can befall me more
painful than this? Alas, they who formerly at Varanavata could not sleep
on the softest and costliest beds are now asleep on the bare ground! Oh,
what more painful sight shall I ever behold than that of Kunti--the
sister of Vasudeva, that grinder of hostile hosts--the daughter of
Kuntiraja,--herself decked with every auspicious mark, the
daughter-in-law of Vichitravirya,--the wife of the illustrious
Pandu,--the mother of us (five brothers),--resplendent as the filaments
of the lotus and delicate and tender and fit to sleep on the costliest
bed--thus asleep, as she should never be, on the bare ground! Oh, she who
hath brought forth these sons by Dharma and Indra and Maruta--she who
hath ever slept within palaces--now sleepeth, fatigued, on the bare
ground! What more painful sight shall ever be beheld by me than that of
these tigers among men (my brothers) asleep on the ground! Oh, the
virtuous Yudhishthira, who deserveth the sovereignty of the three worlds,
sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna
of the darkish hue of blue clouds, and unequalled amongst men sleepeth on
the ground like an ordinary person! Oh, what can be more painful than
this? Oh the twins, who in beauty are like the twin Aswins amongst the
celestials, are asleep like ordinary mortals on the bare ground! He who
hath no jealous evil-minded relatives, liveth in happiness in this world
like a single tree in a village. The tree that standeth single in a
village with its leaves and fruits, from absence of other of the same
species, becometh sacred and is worshipped and venerated by all. They
again that have many relatives who, however, are all heroic and virtuous,
live happily in the world without sorrow of any kind. Themselves powerful
and growing in prosperity and always gladdening their friends and
relatives, they live, depending on each other, like tall trees growing in
the same forest. We, however, have been forced in exile by the wicked
Dhritarashtra and his sons having escaped with difficulty, from sheer
good fortune, a fiery death. Having escaped from that fire, we are now
resting in the shade of this tree. Having already suffered so much, where
now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked
fellows, enjoy your temporary success. The gods are certainly auspicious
to you. But ye wicked wretches, ye are alive yet, only because
Yudhishthira doth not command me to take your lives. Else this very day,
filled with wrath, I would send thee, (O Duryodhana), to the regions of
Yama (Pluto) with thy children and friends and brothers, and Karna, and
(Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches,
the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet
angry with you?'

"Having said this, Bhima of mighty arms, fired with wrath, began to
squeeze his palms, sighing deeply in affliction. Excited again with wrath
like an extinguished fire blazing up all on a sudden, Vrikodara once more
beheld his brothers sleeping on the ground like ordinary persons sleeping
in trustfulness. And Bhima said unto himself, 'I think there is some town
not far off from this forest. These all are asleep, so I will sit awake.
And this will slake their thirst after they rise refreshed from sleep.'
Saying this, Bhima sat there awake, keeping watch over his sleeping
mother and brothers.'"



SECTION CLIV

(Hidimva-vadha Parva)

"Vaisampayana said, 'Not far from the place where the Pandavas were
asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of
great energy and prowess, he was a cruel cannibal of visage that was grim
in consequence of his sharp and long teeth. He was now hungry and longing
for human flesh. Of long shanks and a large belly, his locks and beard
were both red in hue. His shoulders were broad like the neck of a tree;
his ears were like unto arrows, and his features were frightful. Of red
eyes and grim visage, the monster beheld, while casting his glances
around, the sons of Pandu sleeping in those woods. He was then hungry and
longing for human flesh. Shaking his dry and grizzly locks and scratching
them with his fingers pointed upwards, the large-mouthed cannibal
repeatedly looked at the sleeping sons of Pandu yawning wistfully at
times. Of huge body and great strength, of complexion like the colour of
a mass of clouds, of teeth long and sharp-pointed and face emitting a
sort of lustre, he was ever pleased with human flesh. And scenting the
odour of man, he addressed his sister, saying, 'O sister, it is after a
long time that such agreeable food hath approached me! My mouth waters at
the anticipated relish of such food. My eight teeth, so sharp-pointed and
incapable of being resisted by any substance, I shall, today, after a
long time, put into the most delicious flesh. Attacking the human throat
and even opening the veins, I shall (today) drink a plentiful quantity of
human blood, hot and fresh and frothy. Go and ascertain who these are,
lying asleep in these woods. The strong scent of man pleaseth my
nostrils. Slaughtering all these men, bring them unto me. They sleep
within my territory. Thou needest have no fear from them. Do my bidding
soon, for we shall then together eat their flesh, tearing off their
bodies at pleasure. And after feasting to our fill on human flesh we
shall then dance together to various measures!'

"Thus addressed by Hidimva in those woods, Hidimva, the female cannibal,
at the command of her brother, went, O bull of Bharata's race, to the
spot where the Pandavas were. And on going there, she beheld the Pandavas
asleep with their mother and the invincible Bhimasena sitting awake. And
beholding Bhimasena unrivalled on earth for beauty and like unto a
vigorous Sala tree, the Rakshasa woman immediately fell in love with him,
and she said to herself, 'This person of hue like heated gold and of
mighty arms, of broad shoulders as the lion, and so resplendent, of neck
marked with three lines like a conch-shell and eyes like lotus-petals, is
worthy of being my husband. I shall not obey the cruel mandate of my
brother. A woman's love for her husband is stronger than her affection
for her brother. If I slay him, my brother's gratification as well as
mine will only be momentary. But if I slay him not, I can enjoy, with him
for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming
form at will, assumed an excellent human form and began to advance with
slow steps towards Bhima of mighty arms. Decked with celestial ornaments
she advanced with smiles on her lips and a modest gait, and addressing
Bhima said, 'O bull among men, whence hast thou come here and who art
thou? Who, besides, are these persons of celestial beauty sleeping here?
Who also, O sinless one, is this lady of transcendent beauty sleeping so
trustfully in these woods as if she were lying in her own chamber? Dost
thou not know that this forest is the abode of a Rakshasa. Truly do I
say, here liveth the wicked Rakshasa called Hidimva. Ye beings of
celestial beauty, I have been sent hither even by that Rakshasa--my
brother--with the cruel intent of killing you for his food. But I tell
thee truly that beholding thee resplendent as a celestial, I would have
none else for my husband save thee! Thou who art acquainted with all
duties, knowing this, do unto me what is proper. My heart as well as my
body hath been pierced by (the shafts of) Kama (Cupid). O, as I am
desirous of obtaining thee, make me thine. O thou of mighty arms, I will
rescue thee from the Rakshasa who eateth human flesh. O sinless one, be
thou my husband. We shall then live on the breasts of mountains
inaccessible to ordinary mortals. I can range the air and I do so at
pleasure. Thou mayest enjoy great felicity with me in those regions.'

"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can,
like a Muni having all his passions under control, abandon his sleeping
mother and elder and younger brothers? What man like me would go to
gratify his lust, leaving his sleeping mother and brothers as food for a
Rakshasa?'

"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you
all that is agreeable to thee! I shall certainly rescue you all from my
cannibal brother?'

"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked
brother, awaken my brothers and mother sleeping comfortably in the woods.
O timid one, Rakshasas are never able to bear the prowess of my arms.
And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas
are able to bear my might. O amiable one, thou mayst stay or go as thou
likest, or mayst even send thy cannibal brother, O thou of delicate
shape. I care not.'"



SECTION CLV

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his
sister returned not soon enough, alighted from the tree, proceeded
quickly to the spot where the Pandavas were. Of red eyes and strong arms
and the arms and the hair of his head standing erect, of large open mouth
and body like unto a mass of dark clouds, teeth long and sharp-pointed,
he was terrible to behold. And Hidimva, beholding her brother of
frightful visage alight from the tree, became very much alarmed, and
addressing Bhima said, 'The wicked cannibal is coming hither in wrath. I
entreat thee, do with thy brothers, as I bid thee. O thou of great
courage, as I am endued with the powers of a Rakshasa, I am capable of
going whithersoever I like. Mount ye on my hips, I will carry you all
through the skies. And, O chastiser of foes, awaken these and thy mother
sleeping in comfort. Taking them all on my body, I will convey you
through the skies.'

"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that
as long as I am here, there is no Rakshasa capable of injuring any of
these, O thou of slender waist. I will slay this (cannibal) before thy
very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist
of mine, nor can all the Rakshasas together bear the strength of my arms.
Behold these strong arms of mine, each like unto the trunk of an
elephant. Behold also these thighs of mine like unto iron maces, and this
broad and adamantine chest. O beautiful one, thou shall today behold my
prowess like unto that of Indra. O thou of fair hips, hate me not,
thinking that I am a man.'

"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a
celestial, I do not certainly hold thee in contempt. But I have seen the
prowess that Rakshasas exert upon men.'

"Vaisampayana continued, 'Then, O Bharata, the wrathful Rakshasa eating
human flesh heard these words of Bhima who had been talking in that way.
And Hidimva beheld his sister disguised in human form, her head decked
with garlands of flowers and her face like the full moon and her eyebrows
and nose and eyes and ringlets all of the handsomest description, and her
nails and complexion of the most delicate hue, and herself wearing every
kind of ornament and attired in fine transparent robes. The cannibal,
beholding her in that charming human form, suspected that she was
desirous of carnal intercourse and became indignant. And, O best of the
Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and
addressing her said, 'What senseless creature wishes to throw obstacles
in my path now that I am so hungry? Hast thou become so senseless, O
Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste
woman! Thou art even now desirous of carnal intercourse and solicitous of
doing me an injury. Thou art ready to sacrifice the good name and honour
of all the Rakshasas, thy ancestors! Those with whose aid thou wouldst do
me this great injury, I will, even now, slay along with thee.' Addressing
his sister thus, Hidimva, with eyes red with anger and teeth pressing
against teeth, ran at her to kill her then and there. But beholding him
rush at his sister, Bhima, that foremost of smiter, endued with great
energy, rebuked him and said, Stop--Stop!"

"Vaisampayana continued, 'And Bhima, beholding the Rakshasa angry with
his sister, smiled (in derision), and said, addressing him, 'O Hidimva,
what need is there for thee to awaken these persons sleeping so
comfortably? O wicked cannibal, approach me first without loss of time.
Smite me first,--it behoveth thee not to kill a woman, especially when
she hath been sinned against instead of sinning. This girl is scarcely
responsible for her act in desiring intercourse with me. She hath, in
this, been moved by the deity of desire that pervadeth every living form.
Thou wicked wretch and the most infamous of Rakshasas, thy sister came
here at thy command. Beholding my person, she desireth me. In that the
timid girl doth no injury to thee. It is the deity of desire that hath
offended. It behoveth thee not to injure her for this offence. O wicked
wretch, thou shalt not slay a woman when I am here. Come with me, O
cannibal, and fight with myself singly. Singly shall I send thee today to
the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my
might, be pounded to pieces, as though pressed by the tread of a mighty
elephant. When thou art slain by me on the field of battle, let herons
and hawks and jackals tear in glee thy limbs today on the ground. In a
moment I shall today make this forest destitute of Rakshasas,--this
forest that had so long been ruled by thee, devourer of human beings! Thy
sister, O Rakshasa, shall today behold thyself, huge though thou art like
a mountain, like a huge elephant repeatedly dragged by a lion, O worst of
Rakshasas, thyself slain by me, men ranging these woods will henceforth
do so safely and without fear.'

"Hearing these words, Hidimva said, 'What need is there, O man, for this
thy vaunt and this thy boast? Accomplish all this first, and then mayst
thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be
strong and endued with prowess, so thou shalt rightly estimate thy
strength today in thy encounter with me. Until that, I will not slay
these (thy brothers). Let them sleep comfortably. But I will, as thou art
a fool and the utterer of evil speeches, slay thee first. After drinking
thy blood, I will slay these also, and then last of all, this (sister of
mine) that hath done me an injury.'

"Vaisampayana continued, 'Saying this, the cannibal, extending his arms
ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of
terrible prowess quickly seized, as though in sport, with great force,
the extended arms of the Rakshasa who had rushed at him. Then seizing the
struggling Rakshasa with violence, Bhima dragged him from that spot full
thirty-two cubits like a lion dragging a little animal. Then the
Rakshasa, thus made to feel the weight of Bhima's strength, became very
angry and clasping the Pandava, sent forth a terrible yell. The mighty
Bhima then dragged with force the Rakshasa to a greater distance, lest
his yells should awaken his brothers sleeping in comfort. Clasping and
dragging each other with great force, both Hidimva and Bhimasena put
forth their prowess. Fighting like two full-grown elephants mad with
rage, they then began to break down the trees and tear the creepers that
grew around. And at those sounds, those tigers among men (the sleeping
Pandavas) woke up with their mother, and saw Hidimva sitting before
them.'"



SECTION CLVI

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Roused from sleep, those tigers among men, with
their mother, beholding the extraordinary beauty of Hidimva, were filled
with wonder. And Kunti, gazing at her with wonder at her beauty,
addressed her sweetly and gave her every assurance. She asked, 'O thou of
the splendour of a daughter of the celestials, whose art thou and who art
thou? O thou of the fairest complexion, on what business hast thou come
hither and whence hast thou come? If thou art the deity of these woods or
an Apsara, tell me all regarding thyself and also why thou stayest here?'
Thereupon Hidimva replied, 'This extensive forest that thou seest, of the
hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O
handsome lady, know me as the sister of that chief of the Rakshasa.
Revered dame, I had been sent by that brother of mine to kill thee with
all thy children. But on arriving here at the command of that cruel
brother of mine, I beheld thy mighty son. Then, O blessed lady, I was
brought under the control of thy son by the deity of love who pervadeth
the nature of every being, and I then (mentally) chose that mighty son of
thine as my husband. I tried my best to convey you hence, but I could not
(because of thy son's opposition). Then the cannibal, seeing my delay,
came hither to kill all these thy children. But he hath been dragged
hence with force by that mighty and intelligent son of thine--my husband.
Behold now that couple--man and Rakshasa--both endued with great strength
and prowess, engaged in combat, grinding each other and filling the whole
region with their shouts.'

"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira
suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy
and they beheld Bhima and the Rakshasa already engaged in fight, eager to
overcome each other and dragging each other with great force, like two
lions endued with great might. The dust raised by their feet in
consequence of that encounter looked like the smoke of a
forest-conflagration. Covered with that dust their huge bodies resembled
two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather
oppressed in the fight by the Rakshasa, slowly, said with smiles on his
lips, 'Fear not, O Bhima of mighty arms! We (had been asleep and
therefore) knew not that thou wast engaged with a terrible Rakshasa and
tired in fight. Here do I stand to help thee, let me slay the Rakshasa,
and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said,
'Look on this encounter, O brother, like a stranger. Fear not for the
result. Having come within the reach of my arms, he shall not escape with
life.' Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa
alive so long? O oppressor of enemies, we are to go hence, and cannot
stay here longer. The east is reddening, the morning twilight is about to
set in. The Rakshasa became stronger by break of day, therefore, hasten,
O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon.
During the two twilights Rakshasas always put forth their powers of
deception. Use all the strength of thy arms.

"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with
anger, summoned the might that Vayu (his father) puts forth at the time
of the universal dissolution. And filled with rage, he quickly raised
high in the air the Rakshasa's body, blue as the clouds of heaven, and
whirled it a hundred times. Then addressing the cannibal, Bhima said, 'O
Rakshasa, thy intelligence was given thee in vain, and in vain hast thou
grown and thriven on unsanctified flesh. Thou deservest, therefore, an
unholy death and I shall reduce thee today to nothing. I shall make this
forest blessed today, like one without prickly plants. And, O Rakshasa,
thou shalt no longer slay human beings for thy food.' Arjuna at this
juncture, said, 'O Bhima, if thou thinkest it a hard task for thee to
overcome this Rakshasa in combat, let me render thee help, else, slay him
thyself without loss of time. Or, O Vrikodara, let me alone slay the
Rakshasa. Thou art tired, and hast almost finished the affair. Well dost
thou deserve rest.'

"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired
with rage and dashing the Rakshasa on the ground with all his might slew
him as if he were an animal. The Rakshasa, while dying, sent forth a
terrible yell that filled the whole forest, and was deep as the sound of
a wet drum. Then the mighty Bhima, holding the body with his hands, bent
it double, and breaking it in the middle, greatly gratified his brothers.
Beholding Hidimva slain, they became exceedingly glad and lost no time in
offering their congratulations to Bhima, that chastiser of all foes. Then
Arjuna worshipping the illustrious Bhima of terrible prowess, addressed
him again and said, 'Revered senior, I think there is a town not far off
from this forest. Blest be thou, let us go hence soon, so that Duryodhana
may not trace us.'

"Then all those mighty car-warriors, those tigers among men, saying, 'So
be it,' proceeded along with their mother, followed by Hidimva, the
Rakshasa woman.'"



SECTION CLVII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed
her, saying, 'Rakshasas revenge themselves on their enemies by adopting
deceptions that are incapable of being penetrated. Therefore, O Hidimva,
go thou the way on which thy brother hath gone.' Then Yudhishthira
beholding Bhima in rage, said, 'O Bhima, O tiger among men, however
enraged, do not slay a woman. O Pandava, the observance of virtue is a
higher duty than the protection of life. Hidimva, who had come with the
object of slaying us, thou hast already slain. This woman is the sister
of that Rakshasa, what can she do to us even if she were angry?'

"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and
her son Yudhishthira also, said, with joined palms, 'O revered lady, thou
knowest the pangs that women are made to feel at the hands of the deity
of love. Blessed dame, these pangs, of which Bhimasena hath been the
cause, are torturing me. I had hitherto borne these insufferable pangs,
waiting for the time (when thy son could assuage them). That time is now
come, when I expected I would be made happy. Casting off my friends and
relations and the usage of my race, I have, O blessed lady, chosen this
son of thine, this tiger among men, as my husband. I tell thee truly, O
illustrious lady, that if I am cast off by that hero or by thee either, I
will no longer bear this life of mine. Therefore, O thou of the fairest
complexion, it behoveth thee to show me mercy, thinking me either as very
silly or thy obedient slave. O illustrious dame, unite me with this thy
son, my husband. Endued as he is with the form of a celestial, let me go
taking him with me wherever I like. Trust me, O blessed lady, I will
again bring him back unto you all. When you think of me I will come to
you immediately and convey you whithersoever ye may command. I will
rescue you from all dangers and carry you across inaccessible and uneven
regions. I will carry you on my back whenever ye desire to proceed with
swiftness. O, be gracious unto me and make Bhima accept me. It hath been
said that in a season of distress one should protect one's life by any
means. He, that seeketh to discharge that duty should not scruple about
the means. He, that in a season of distress keepeth his virtue, is the
foremost of virtuous men. Indeed, distress is the greatest danger to
virtue and virtuous men. It is virtue that protecteth life; therefore is
virtue called the giver of life. Hence the means by which virtue or the
observance of a duty is secured can never be censurable.'

"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O
Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender
waist, thou must act even as thou hast said. Bhima will, after he hath
washed himself and said his prayers and performed the usual propitiatory
rites, pay his attentions to thee till the sun sets. Sport thou with him
as thou likest during the day, O thou that art endued with the speed of
the mind! But thou must bring back Bhimasena hither every day at
nightfall.'

"Vaisampayana continued, 'Then Bhima, expressing his assent to all that
Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa
woman! Truly do I make this engagement with thee that I will stay with
thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva,
saying, 'So be it,' took Bhima upon her body and sped through the sides.
On mountain peaks of picturesque scenery and regions sacred to the gods,
abounding with dappled herds and echoing with the melodies of feathered
tribes, herself assuming the handsomest form decked with every ornament
and pouring forth at times mellifluous strains. Hidimva sported with the
Pandava and studied to make him happy. So also, in inaccessible regions
of forests, and on mountain-breasts overgrown with blossoming trees on
lakes resplendent with lotuses and lilies, islands of rivers and their
pebbly banks, on sylvan streams with beautiful banks and
mountain-currents, in picturesque woods with blossoming trees and
creepers in Himalayan bowers, and various caves, on crystal pools smiling
with lotuses, on sea-shores shining with gold and pearls, in beautiful
towns and fine gardens, in woods sacred to the gods and on hill-sides, in
the regions of Guhyakas and ascetics, on the banks of Manasarovara
abounding with fruits and flowers of every season Hidimva, assuming the
handsomest form, sported with Bhima and studied to make him happy. Endued
with the speed of the mind, she sported with Bhima in all these regions,
till in time, she conceived and brought forth a mighty son begotten upon
her by the Pandava. Of terrible eyes and large mouth and straight arrowy
ears, the child was terrible to behold. Of lips brown as copper and sharp
teeth and loud roar, of mighty arms and great strength and excessive
prowess, this child became a mighty bowman. Of long nose, broad chest,
frightfully swelling calves, celerity of motion and excessive strength,
he had nothing human in his countenance, though born of man. And he
excelled (in strength and prowess) all Pisachas and kindred tribes as
well as all Rakshasas. And, O monarch, though a little child, he grew up
a youth the very hour he was born. The mighty hero soon acquired high
proficiency in the use of all weapons. The Rakshasa women bring forth the
very day they conceive, and capable of assuming any forms at will, they
always change their forms. And the bald-headed child, that mighty bowman,
soon after his birth, bowing down to his mother, touched her feet and the
feet also of his father. His parents then bestowed upon him a name. His
mother having remarked that his head was (bald) like unto a Ghata
(water-pot), both his parents thereupon called him Ghatotkacha (the
pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas,
became a great favourite with them, indeed almost one of them.

"Then Hidimva, knowing that the period of her stay (with her husband) had
come to an end, saluted the Pandavas and making a new appointment with
them went away whithersoever she liked. And Ghatotkacha also--that
foremost of Rakshasas--promising unto his father that he would come when
wanted on business, saluted them and went away northward. Indeed, it was
the illustrious Indra who created (by lending a portion of himself) the
mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled
energy, in consequence of the dart he had given unto Karna (and which was
sure to kill the person against whom it would be hurled).'"



SECTION CLVIII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Those mighty car-warriors, the heroic Pandavas, then
went, O king, from forest to forest killing deer and many animals (for
their food). And in the course of their wanderings they saw the countries
of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas,
and also many beautiful woods and lakes therein. And they all had matted
locks on their heads and were attired in barks of trees and the skins of
animals. Indeed, with Kunti in their company those illustrious heroes
were attired in the garbs of ascetics. And those mighty car-warriors
sometimes proceeded in haste, carrying their mother on their backs; and
sometimes they proceeded in disguise, and sometimes again with great
celerity. And they used to study the Rik and the other Vedas and also all
the Vedangas as well as the sciences of morals and politics. And the
Pandavas, conversant with the science of morals, met, in course of their
wanderings their grandfather (Vyasa). And saluting the illustrious
Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood
before him with joined hands.'

"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this
affliction of yours consisting in your deceitful exile by the son of
Dhritarashtra. Knowing this, I have come to you, desirous of doing you
some great good. Do not grieve for what hath befallen you. Know that all
this is for your happiness. Undoubtedly, the sons of Dhritarashtra and
you are all equal in my eye. But men are always partial to those who are
in misfortune or of tender years. It is therefore, that my affection for
you is greater now. And in consequence of that affection, I desire to do
you good. Listen to me! Not far off before you is a delightful town where
no danger can overtake you. Live ye there in disguise, waiting for my
return.'

'Vaisampayana continued, 'Vyasa, the son of Satyavati, thus comforting
the Pandavas, led them into the town of Ekachakra. And the master also
comforted Kunti, saying, 'Live, O daughter! This son of thine,
Yudhishthira, ever devoted to truth, this illustrious bull among men,
having by his justice conquered the whole world, will rule over all the
other monarchs of the earth. There is little doubt that, having by means
of Bhima's and Arjuna's prowess conquered the whole earth with her belt
of seas, he will enjoy the sovereignty thereof. Thy sons as well as those
of Madri--mighty car-warriors all--will cheerfully sport as pleaseth them
in their dominions. These tigers among men will also perform various
sacrifices, such as the Rajasuya and the horse-sacrifice, in which the
presents unto the Brahmanas are very large. And these thy sons will rule
their ancestral kingdom, maintaining their friends and relatives in
luxury and affluence and happiness.'

"Vaisampayana continued, 'With these words Vyasa introduced them into the
dwelling of a Brahmana. And the island-born Rishi, addressing the eldest
of the Pandavas, said, 'Wait here for me! I will come back to you! By
adapting yourselves to the country and the occasion you will succeed in
becoming very happy.'

"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be
it.' And the illustrious master, the Rishi Vyasa, then went away to the
region whence he had come.'"



SECTION CLIX

(Vaka-vadha Parva)

"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those
mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'

"Vaisampayana said, 'Those mighty car-warriors, the sons of Kunti, on
arriving at Ekachakra, lived for a short time in the abode of a Brahmana.
Leading an eleemosynary life, they behold (in course of their wanderings)
various delightful forests and earthly regions, and many rivers and
lakes, and they became great favourites of the inhabitants of that town
in consequence of their own accomplishments. At nightfall they placed
before Kunti all they gathered in their mendicant tours, and Kunti used
to divide the whole amongst them, each taking what was allotted to him.
And those heroic chastisers of foes, with their mother, together took one
moiety of the whole, while the mighty Bhima alone took the other moiety.
In this way, O bull of Bharata's race, the illustrious Pandavas lived
there for some time.

"One day, while those bulls of the Bharata race were out on their tour of
mendicancy, it so happened that Bhima was (at home) with (his mother)
Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of
sorrow coming from within the apartments of the Brahmana. Hearing the
inmates of the Brahmana's house wailing and indulging in piteous
lamentations, Kunti, O king, from compassion and the goodness of her
heart, could not bear it with indifference. Afflicted with sorrow, the
amiable Pritha, addressing Bhima, said these words full of compassion.
'Our woes assuaged, we are, O son, living happily in the house of this
Brahmana, respected by him and unknown to Dhritarashtra's son. O son, I
always think of the good I should do to this Brahmana, like what they do
that live happily in others' abodes! O child, he is a true man upon whom
favours are never lost. He payeth back to others more than what he
receiveth at their hands. There is no doubt, some affliction hath
overtaken this Brahmana. If we could be of any help to him, we should
then be requiting his services.'

"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the
nature of the Brahmana's distress and whence also it hath arisen.
Learning all about it, relieve it I will however difficult may the task
prove.'

"Vaisampayana continued 'While mother and son were thus talking with each
other, they heard again, O king, another wail of sorrow proceeding from
the Brahmana and his wife. Then Kunti quickly entered the inner
apartments of that illustrious Brahmana, like unto a cow running towards
her tethered calf. She beheld the Brahmana with his wife, son and
daughter, sitting with a woeful face, and she heard the Brahmana say,
'Oh, fie on this earthly life which is hollow as the reed and so
fruitless after all which is based on sorrow and hath no freedom, and
which hath misery for its lot! Life is sorrow and disease; life is truly
a record of misery! The soul is one: but it hath to pursue virtue, wealth
and pleasure. And because these are pursued at one and the same time,
there frequently occurs a disagreement that is the source of much misery.
Some say that salvation is the highest object of our desire. But I
believe it can never be attained. The acquisition of wealth is hell; the
pursuit of wealth is attended with misery; there is more misery after one
has acquired it, for one loves one's possessions, and if any mishap
befalls them, the possessor becomes afflicted with woe. I do not see by
what means I can escape from this danger, nor how I can fly hence, with
my wife to some region free from danger. Remember, O wife, that I
endeavoured to migrate to some other place where we would be happy, but
thou didst not then listen to me. Though frequently solicited by me,
thou, O simple woman, said to me, 'I have been born here, and here have I
grown old; this is my ancestral homestead.' Thy venerable father, O wife,
and thy mother also, have, a long time ago, ascended to heaven. Thy
relations also had all been dead. Oh why then didst thou yet like to live
here? Led by affection for thy relatives thou didst not then hear what I
said. But the time is now come when thou art to witness the death of a
relative. Oh, how sad is that spectacle for me! Or perhaps the time is
come for my own death, for I shall never be able to abandon cruelly one
of my own as long as I myself am alive. Thou art my helpmate in all good
deeds, self-denying and always affectionate unto me as a mother. The gods
have given thee to me as a true friend and thou art ever my prime stay.
Thou hast, by my parents, been made the participator in my domestic
concerns. Thou art of pure lineage and good disposition, the mother of
children, devoted to me, and so innocent; having chosen and wedded thee
with due rites, I cannot abandon thee, my wife, so constant in thy vows,
to save my life. How shall I myself be able to sacrifice my son a child
of tender years and yet without the hirsute appendages (of manhood)? How
shall I sacrifice my daughter whom I have begotten myself, who hath been
placed, as a pledge, in my hands by the Creator himself for bestowal on a
husband and through whom I hope to enjoy, along with my ancestors, the
regions attainable by those only that have daughters' sons? Some people
think that the father's affection for a son is greater; others, that his
affection for a daughter is greater, mine, however, is equal. How can I
be prepared to give up the innocent daughter upon whom rest the regions
of bliss obtainable by me in after life and my own lineage and perpetual
happiness? If, again, I sacrifice myself and go to the other world, I
should scarcely know any peace, for, indeed, it is evident that, left by
me these would not be able to support life. The sacrifice of any of these
would be cruel and censurable. On the other hand, if I sacrifice myself,
these, without me, will certainly perish. The distress into which I have
fallen is great; nor do I know the means of escape. Alas, what course
shall I take today with my near ones. It is well that I should die with
all these, for I can live no longer.'"



SECTION CLX

(Vaka-vadha Parva continued)

"Vaisampayana said, "On hearing these words of the Brahmana, his wife
said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is
this the time for mourning. Thou hast learning; thou knowest that all men
are sure to die; none should grieve for that which is inevitable. Wife,
son, and daughter, all these are sought for one's own self. As thou art
possessed of a good understanding, kill thou thy sorrows. I will myself
go there. This indeed, is the highest and the eternal duty of a woman,
viz., that by sacrificing her life she should seek the good of her
husband. Such an act done by me will make thee happy, and bring me fame
in this world and eternal bliss hereafter. This, indeed, is the highest
virtue that I tell thee, and thou mayest, by this, acquire both virtue
and happiness. The object for which one desireth a wife hath already been
achieved by thee through me. I have borne thee a daughter and a son and
thus been freed from the debt I had owed thee. Thou art well able to
support and cherish the children, but I however, can never support and
cherish them like thee. Thou art my life, wealth, and lord; bereft of
thee, how shall these children of tender years--how also shall I myself,
exist? Widowed and masterless, with two children depending on me, how
shall I, without thee, keep alive the pair, myself leading an honest
life? If the daughter of thine is solicited (in marriage) by persons
dishonourable and vain and unworthy of contracting an alliance with thee,
how shall I be able to protect the girl? Indeed, as birds seek with
avidity for meat that hath been thrown away on the ground, so do men
solicit a woman that hath lost her husband. O best of Brahmanas,
solicited by wicked men, I may waver and may not be able to continue in
the path that is desired by all honest men. How shall I be able to place
this sole daughter of thy house--this innocent girl--in the way along
which her ancestors have always walked? How shall I then be able to
impart unto this child every desirable accomplishment to make him
virtuous as thyself, in that season of want when I shall become
masterless? Overpowering myself who shall be masterless, unworthy persons
will demand (the hand of) this daughter of thine, like Sudras desiring to
hear the Vedas. And if I bestow not upon them this girl possessing thy
blood and qualities, they may even take her away by force, like crows
carrying away the sacrificial butter. And beholding thy son become so
unlike to thee, and thy daughter placed under the control of some
unworthy persons, I shall be despised in the world by even persons that
are dishonourable, and I will certainly die. These children also, bereft
of me and thee, their father, will, I doubt not, perish like fish when
the water drieth up. There is no doubt that bereft of thee the three will
perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons
conversant with morals have said that for women that have borne children,
to predecease their lords is an act of the highest merit. Ready am I to
abandon this son and this daughter, these my relations, and life itself,
for thee. For a woman to be ever employed in doing agreeable offices to
her lord is a higher duty than sacrifices, asceticism, vows, and
charities of every description. The act, therefore, which I intend to
perform is consonant with the highest virtue and is for thy good and that
of thy race. The wise have declared that children and relatives and wife
and all things held dear are cherished for the purpose of liberating
one's self from danger and distress. One must guard one's wealth for
freeing one's self from danger, and it is by his wealth that he should
cherish and protect his wife. But he must protect his own self both by
(means of) his wife and his wealth. The learned have enunciated the truth
that one's wife, son, wealth, and house, are acquired with the intention
of providing against accidents, foreseen or unforeseen. The wise have
also said that all one's relations weighed against one's own self would
not be equal unto one's self. Therefore, revered sir, protect thy own
self by abandoning me. O, give me leave to sacrifice myself, and cherish
thou my children. Those that are conversant with the morals have, in
their treatises, said, that women should never be slaughtered and that
Rakshasas are not ignorant of the rules of morality. Therefore, while it
is certain that the Rakshasa will kill a man, it is doubtful whether he
will kill a woman. It behoveth thee, therefore, being conversant with the
rules of morality, to place me before the Rakshasa. I have enjoyed much
happiness, have obtained much that is agreeable to me, and have also
acquired great religious merit. I have also obtained from thee children
that are so dear to me. Therefore, it grieveth not me to die. I have
borne thee children and have also grown old; I am ever desirous of doing
good to thee; remembering all these I have come to this resolution. O
revered sir, abandoning me thou mayest obtain another wife. By her thou
mayest again acquire religious merit. There is no sin in this. For a man
polygamy is an act of merit, but for a woman it is very sinful to betake
herself to a second husband after the first. Considering all this, and
remembering too that sacrifice of thy own self is censurable, O, liberate
today without loss of time thy own self, thy race, and these thy children
(by abandoning me).'

"Vaisampayana continued, 'Thus addressed by her, O Bharata, the Brahmana
embraced her, and they both began to weep in silence, afflicted with
grief.'"



SECTION CLXI

(Vaka-vadha Parva continued)

"Vaisampayana said, 'On hearing these words of her afflicted parents, the
daughter was filled with grief, and she addressed them, saying, 'Why are
you so afflicted and why do you so weep, as if you have none to look
after you? O, listen to me and do what may be proper. There is little
doubt that you are bound in duty to abandon me at a certain time. Sure to
abandon me once, O, abandon me now and save every thing at the expense of
me alone. Men desire to have children, thinking that children would save
them (in this world as well as in the region hereafter). O, cross the
stream of your difficulties by means of my poor self, as if I were a
raft. A child rescueth his parents in this and the other regions;
therefore is the child called by the learned Putra (rescuer). The
ancestors desire daughter's sons from me (as a special means of
salvation). But (without waiting for my children) I myself will rescue
them by protecting the life of my father. This my brother is of tender
years, so there is little doubt that he will perish if thou diest now. If
thou, my father, diest and my brother followeth thee, the funeral cake of
the Pitris will be suspended and they will be greatly injured. Left
behind by my father and brother, and by my mother also (for she will not
survive her husband and son) I shall be plunged deeper and deeper in woe
and ultimately perish in great distress. There can be little doubt that
if thou escape from this danger as also my mother and infant brother,
then thy race and the (ancestral) cake will be perpetuated. The son is
one's own self; the wife is one's friend; the daughter, however, is the
source of trouble. Do thou save thyself, therefore, by removing that
source of trouble, and do thou thereby set me in the path of virtue. As I
am a girl, O father, destitute of thee, I shall be helpless and plunged
in woe, and shall have to go everywhere. It is therefore that I am
resolved to rescue my father's race and share the merit of that act by
accomplishing this difficult task. If thou, O best of Brahmanas, goest
thither (unto the Rakshasa), leaving me here, then I shall be very much
pained. Therefore, O father, be kind to me. O thou best of men, for our
sake, for that of virtue and also thy race, save thyself, abandoning me,
whom at one time thou shall be constrained to part from. There need be no
delay, O father, in doing that which is inevitable. What can be more
painful than that, when thou hast ascended to heaven, we shall have to go
about begging our food, like dogs, from strangers. But if thou art
rescued with thy relations from these difficulties, I shall then live
happily in the region of the celestials. It hath been heard by us that if
after bestowing thy daughter in this way, thou offerest oblations to the
gods and the celestials, they will certainly be propitious.'

"Vaisampayana continued, 'The Brahmana and his wife, hearing these
various lamentations of their daughter, became sadder than before and the
three began to weep together. Their son, then, of tender years, beholding
them and their daughter thus weeping together, lisped these words in a
sweet tone, his eyes having dilated with delight, 'Weep not, O father,
nor thou, O mother, nor thou O sister!' And smilingly did the child
approach each of them, and at last taking up a blade of grass said in
glee, 'With this will I slay the Rakshasa who eateth human beings!'
Although all of them had been plunged in woe, yet hearing what the child
lisped so sweetly, joy appeared on their faces. Then Kunti thinking that
to be the proper opportunity, approached the group and said these words.
Indeed, her words revived them as nectar reviveth a person that is dead.'"



SECTION CLXII

(Vaka-vadha Parva continued)

'Kunti said, 'I desire to learn from you the cause of this grief, for I
will remove it, if possible.'

"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed
worthy of thee. But this grief is incapable of being removed by any human
being. Not far from this town, there liveth a Rakshasa of the name of
Vaka, which cannibal is the lord of this country and town. Thriving on
human flesh, that wretched Rakshasa endued with great strength ruleth
this country. He being the chief of the Asuras, this town and the country
in which it is situate are protected by his might. We have no fear from
the machinations of any enemy, or indeed from any living soul. The fee,
however, fixed for that cannibal is his food, which consists of a
cart-load of rice, two buffaloes, and a human being who conveyeth them
unto him. One after another, the house-holders have to send him this
food. The turn, however, cometh to a particular family at intervals of
many long years. If there are any that seek to avoid it, the Rakshasa
slayeth them with their children and wives and devoureth them all. There
is, in this country, a city called Vetrakiya, where liveth the king of
these territories. He is ignorant of the science of government, and
possessed of little intelligence, he adopts not with care any measure by
which these territories may be rendered safe for all time to come. But we
certainly deserve it all, inasmuch as we live within the dominion of that
wretched and weak monarch in perpetual anxiety. Brahmanas can never be
made to dwell permanently within the dominions of any one, for they are
dependent on nobody, they live rather like birds ranging all countries in
perfect freedom. It hath been said that one must secure a (good) king,
then a wife, and then wealth. It is by the acquisition of these three
that one can rescue his relatives and sons. But as regards the
acquisition of these three, the course of my actions hath been the
reverse. Hence, plunged into a sea of danger, am suffering sorely. That
turn, destructive of one's family, hath now devolved upon me. I shall
have to give unto the Rakshasa as his fee the food of the aforesaid
description and one human being to boot. I have no wealth to buy a man
with. I cannot by any means consent to part with any one of my family,
nor do I see any way of escape from (the clutches of) that Rakshasa. I am
now sunk in an ocean of grief from which there is no escape. I shall go
to that Rakshasa today, attended by all my family in order that that
wretch might devour us all at once'"



SECTION CLXIII

(Vaka-vadha Parva continued)

"Kunti said, Grieve not at all, O Brahmana, on account of this danger. I
see a way by which to rescue thee from that Rakshasa. Thou hast only one
son, who, besides, is of very tender years, also only one daughter, young
and helpless, so I do not like that any of these, or thy wife, or even
thyself should go unto the Rakshasa. I have five sons, O Brahmana, let
one of them go, carrying in thy behalf tribute of that Rakshasa.'

"Hearing this, the Brahmana replied, 'To save my own life I shall never
suffer this to be done. I shall never sacrifice, to save myself, the life
of a Brahmana or of a guest. Indeed, even those that are of low origin
and of sinful practices refuse to do (what thou askest me to do). It is
said that one should sacrifice one's self and one's offspring for the
benefit of a Brahmana. I regard this advice excellent and I like to
follow it too. When I have to choose between the death of a Brahmana and
that of my own, I would prefer the latter. The killing of a Brahmana is
the highest sin, and there is no expiation for it. I think a reluctant
sacrifice of one's own self is better than the reluctant sacrifice of a
Brahmana. O blessed lady, in sacrificing myself I do not become guilty of
self-destruction. No sin can attach to me when another will take my life.
But if I deliberately consent to the death of a Brahmana, it would be a
cruel and sinful act, from the consequence of which there is no escape.
The learned have said that the abandonment of one who hath come to thy
house or sought thy protection, as also the killing of one who seeketh
death at thy hands, is both cruel and sinful. The illustrious among those
conversant with practices allowable in seasons of distress, have before
now said that one should never perform an act that is cruel and
censurable. It is well for me that I should today perish myself with my
wife, but I would never sanction the death of a Brahmana.'

"Kunti said, 'I too am firmly of opinion, O Brahmana, that Brahmanas
should ever be protected. As regards myself, no son of mine would be less
dear to me even if I had a hundred instead of the five I have. But this
Rakshasa will not be able to kill my son, for that son of mine is endued
with great prowess and energy, and skilled in mantras. He will faithfully
deliver to the Rakshasa his food, but will, I know to a certainty, rescue
himself. I have seen before many mighty Rakshasas of huge bodies engaged
in combat with my heroic son and killed too by him. But, O Brahmana, do
not disclose this fact to anybody, for if it be known, persons desirous
of obtaining this power, will, from curiosity, always trouble my sons.
The wise have said that if my son imparteth any knowledge, without the
assent of his preceptor, unto any person, my son himself will no longer
be able to profit by that knowledge.'

"Thus addressed by Pritha, the Brahmana with his wife became exceedingly
glad and assented to Kunti's speech, which was unto them as nectar. Then
Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and
asked him to accomplish (that difficult task). Bhima replied unto them,
saying, 'So be it.'"



SECTION CLXIV

(Vaka-vadha Parva continued)

"Vaisampayana said, 'After Bhima had pledged himself to accomplish the
task, saying, 'I will do it,' the Pandavas, O Bharata, returned home with
the alms they had obtained during the day. Then Yudhishthira, the son of
Pandu from Bhima's countenance alone, suspected the nature of the task he
had undertaken to accomplish. Sitting by the side of his mother,
Yudhishthira asked her in private, 'What is the task, O mother, that
Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy
command or of his own accord?' Kunti replied, 'Bhima, that chastiser of
foes, will at my command, do this great deed for the good of the Brahmana
and the liberation of this town.'

"Yudhishthira said, 'What rash act hast thou done, O mother! It is
difficult of being performed and almost amounteth to suicide! The learned
never applaud the abandonment of one's own child. Why dost thou, O
mother, wish to sacrifice thy own child for the sake of another's? Thou
hast, O mother, by this abandonment of thy child, acted not only against
the course of human practices but also against the teachings of the
Vedas, That Bhima, relying on whose arms we sleep happily in the night
and hope to recover the kingdom of which we have been deprived by the
covetous son of Dhritarashtra, that hero of immeasurable energy,
remembering whose prowess Duryodhana and Sakuni do not sleep a wink
during the whole night and by whose prowess we were rescued from the
palace of lac and various other dangers, that Bhima who caused the death
of Purochana, and relying on whose might we regard ourselves as having
already slain the sons of Dhritarashtra and acquired the whole earth with
all her wealth, upon what considerations, O mother, hast thou resolved
upon abandoning him? Hast thou been deprived of thy reason? Hath thy
understanding been clouded by the calamities thou hast undergone?'

"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou
needst not be at all anxious on account of Vrikodara. I have not come to
this resolve owing to any weakness of understanding. Respected by him,
and with our sorrows assuaged, we have, O son, been living in the house
of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O
son, that Brahmana, I have resolved to do this. He, indeed, is a man upon
whom good offices are never lost. The measure of his requital becometh
greater than the measure of the services he receiveth. Beholding the
prowess of Bhima on the occasion of (our escape from) the house of lac,
and from the destruction also of Hidimva, my confidence in Vrikodara is
great. The might of Bhima's arms is equal unto that of ten thousand
elephants. It was, therefore, that he succeeded in carrying you all, each
heavy as an elephant, from Varanavata. There is no one on earth equal
unto Bhima in might; he may even overcome that foremost of warriors, the
holder of the thunderbolt himself. Soon after his birth he fell from my
lap on the breast of the mountain. By the weight of his body the mass of
stone on which he fell down broke in pieces. From this also, O son of
Pandu, I have come to know Bhima's might. For this reason have I resolved
to set him against the Brahmana's foe. I have not acted in this from
foolishness or ignorance or from motive of gain. I have deliberately
resolved to do this virtuous deed. By this act, O Yudhishthira, two
objects will be accomplished; one is a requital of the services rendered
by the Brahmana and the other is the acquisition of high religious merit.
It is my conviction that the Kshatriya who rendereth help unto a Brahmana
in anything acquireth regions of bliss hereafter. So also a Kshatriya who
saveth the life of a Kshatriya achieveth that great fame in this world as
in the other. A Kshatriya rendering help unto a Vaisya also on this earth
certainly acquires world-wide popularity. One of the kingly tribe should
protect even the Sudra who cometh to him for protection. If he doeth so,
in his next life he receiveth his birth in a royal line, commanding
prosperity and the respect of other kings. O scion of Puru's race, the
illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in
bygone days. It is therefore, that I have resolved upon accomplishing
this.'"



SECTION CLXV

(Vaka-vadha Parva continued)

"Having heard these words of his mother, Yudhishthira said, 'What thou, O
mother, hast deliberately done, moved by compassion for the afflicted
Brahmana, is, indeed, excellent Bhima will certainly come back with life,
after having slain the cannibal, inasmuch as thou art, O mother, always
compassionate unto Brahmanas. But tell the Brahmana, O mother, that he
doth not do anything whereby the dwellers in this town may know all about
it, and make him promise to keep thy request.'

"Vaisampayana continued, 'Then, when the night passed away, Bhimasena,
the son of Pandu, taking with him the Rakshasa's food set out for the
place where the cannibal lived. The mighty son of Pandu, approaching the
forest where the Rakshasa dwelt, began to eat himself the food he
carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed
with anger at Bhima's words, came out and approached the place where
Bhima was.

"Of huge body and great strength, of red eyes, red beard, and red hair,
he was terrible to behold, and he came, pressing deep the earth with his
tread. The opening of his mouth, was from ear to ear and his ears
themselves were straight as arrows. Of grim visage, he had a forehead
furrowed into three lines. Beholding Bhima eating his food, the Rakshasa
advanced, biting his nether lip and expanding his eyes in wrath. And
addressing Bhima he said, 'Who is this fool, who desiring to go to the
abode of Yama, eateth in my very sight the food intended for me?' Hearing
these words, Bhima, O Bharata, smiled in derision and disregarding the
Rakshasa, continued eating with averted face. Beholding this, the
cannibal uttered a frightful yell and with both arms upraised ran at
Bhima desiring to kill him, there and then. Even then disregarding the
Rakshasa and casting only a single glance at him, Vrikodara, that slayer
of hostile heroes continued to eat the Rakshasa's food. Filled with wrath
at this, the Rakshasa struck, from behind with both his arms a heavy blow
on the back of Vrikodara, the son of Kunti. But Bhima, though struck
heavily by the mighty Rakshasa, with both his hands, did not even look up
at the Rakshasa but continued to eat as before. Then the mighty Rakshasa,
inflamed with wrath, tore up a tree and ran at Bhima for striking him
again. Meanwhile the mighty Bhima, that bull among men had leisurely
eaten up the whole of that food and washing himself stood cheerfully for
fight. Then, O Bharata, possessed of great energy, Bhima, smiling in
derision, caught with his left hand the tree hurled at him by the
Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees,
hurled them at Bhima, and the Pandava also hurled as many at the
Rakshasa. Then, O king, the combat with trees between that human being
and the Rakshasa, became so terrible that the region around soon became
destitute of trees. Then the Rakshasa, saying that he was none else than
Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms.
That mighty hero also clasping with his own strong arms the strong-armed
Rakshasa, and exerting himself actively, began to drag him violently.
Dragged by Bhima and dragging Bhima also, the cannibal was overcome with
great fatigue. The earth began to tremble in consequence of the strength
they both exerted, and large trees that stood there broke in pieces. Then
Bhima, beholding the cannibal overcome with fatigue, pressed him down on
the earth with his knees and began to strike him with great force. Then
placing one knee on the middle of the Rakshasa's back, Bhima seized his
neck with his right hand and the cloth on his waist with his left, and
bent him double with great force. The cannibal then roared frightfully.
And, O monarch, he also began to vomit blood while he was being thus
broken on Bhima's knee.'"



SECTION CLXVI

(Vaka-vadha Parva continued)

"Vaisampayana said 'Then Vaka, huge as a mountain, thus broken (on
Bhima's knee), died, uttering frightful yells. Terrified by these sounds,
the relatives of that Rakshasa came out, O king, with their attendants.
Bhima, that foremost of smiters, seeing them so terrified and deprived of
reason, comforted them and made them promise (to give up cannibalism),
saying, 'Do not ever again kill human beings. If ye kill men, ye will
have to die even as Vaka.' Those Rakshasas hearing this speech of Bhima,
said, 'So be it,' and gave, O king, the desired promise. From that day, O
Bharata, the Rakshasas (of the region) were seen by the inhabitants of
that town to be very peaceful towards mankind. Then Bhima, dragging the
lifeless cannibal, placed him at one of the gates of the town and went
away unobserved by any one. The kinsmen of Vaka, beholding him slain by
the might of Bhima, became frightened and fled in different directions.

"Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's
abode and related to Yudhishthira all that had happened, in detail. The
next morning the inhabitants of the town in coming out saw the Rakshasa
lying dead on the ground, his body covered with blood. Beholding that
terrible cannibal, huge as a mountain cliff, thus mangled and lying on
the ground, the hair of the spectators stood erect. Returning to
Ekachakra, they soon gave the intelligence. Then, O king, the citizens by
thousands accompanied by their wives, young and old, all began to come to
the spot for beholding the Vaka and they were all amazed at seeing that
superhuman feat. Instantly, O monarch, they began to pray to their gods.
Then they began to calculate whose turn it had been the day before to
carry food to the Rakshasa. And ascertaining this, they all came to that
Brahmana and asked him (to satisfy their curiosity). Thus asked by them
repeatedly, that bull among Brahmanas, desirous of concealing the
Pandavas, said these words unto all the citizens, 'A certain high-souled
Brahmana, skilled in mantras, beheld me weeping with my relatives after I
had been ordered to supply the Rakshasa's food. Asking me the cause and
ascertaining the distress of the town, that first of Brahmanas gave me
every assurance and with smiles said, 'I shall carry the food for that
wretched Rakshasa today. Do not fear for me.' Saying this he conveyed the
food towards the forest of Vaka. This deed, so beneficial unto us all,
hath very certainly been done by him.'

Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered
much. And the Vaisyas and the Sudras also became exceedingly glad, and
they all established a festival in which the worship of Brahmanas was the
principal ceremony (in remembrance of this Brahmana who had relieved them
from their fears of Vaka).



SECTION CLXVII

(Chaitraratha Parva)

After this citizens returned to their respective houses and the Pandavas
continued to dwell at Ekachakra as before.

"Janamejaya said, 'O Brahmana, what did those tigers among men, the
Pandavas, do after they had slain the Rakshasa Vaka?'

"Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa
Vaka, continued to dwell in the abode of that Brahmana, employed in the
study of the Vedas. Within a few days there came a Brahmana of rigid vows
unto the abode of their host to take up his quarters there. Their host,
that bull among Brahmanas, ever hospitable unto all guests, worshipping
the newly-arrived Brahmana with due ceremonies, gave him quarters in his
own abode. Then those bulls among men, the Pandavas, with their mother
Kunti, solicited the new lodger to narrate to them his interesting
experiences. The Brahmana spake to them of various countries and shrines
and (holy) rivers, of kings and many wonderful provinces and cities. And
after this narration was over, that Brahmana, O Janamejaya, also spoke of
the wonderful self-choice of Yajnasena's daughter, the princes of
Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the
birth, without the intervention of a woman, of Krishna (Draupadi) at the
great sacrifice of Drupada.

"Then those bulls among men, the Pandavas, hearing of these extraordinary
facts regarding that illustrious monarch (Drupada), and desiring to know
the details thereof, asked the Brahmana, after his narration was
concluded, to satisfy their curiosity. The Pandavas said, 'How, O
Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place
from the (sacrificial) fire? How also did the extraordinary birth of
Krishna take place from the centre of the sacrificial platform? How also
did Drupada's son learn all weapons from the great bowman Drona? And, O
Brahmana, how and for whom and for what reason was the friendship between
Drona and Drupada broken off?'

"Vaisampayana continued, 'Thus questioned, O monarch, by those bulls
among men, the Brahmana narrated all the particulars about the birth of
Draupadi.'"



SECTION CLXVIII

(Chaitraratha Parva continued)

"The Brahmana said, 'At that region where the Ganga entered the plains
there lived a great Rishi, devoted to the austerest of penances. Of rigid
vows and great wisdom, he bore the name Bharadwaja. One day, on coming to
the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi,
who had come before, standing on the bank after her ablutions were over.
And it so happened that a wind arose and disrobed the Apsara standing
there. And the Rishi beholding her thus disrobed, felt the influence of
desire. Though practising the vow of continence from his very youth, as
soon as he felt the influence of desire, the Rishi's vital fluid came
out. And as it came out, he held it in a pot (drana), and of that fluid
thus preserved in a pot was born a son who came to be called Drona (the
pot-born). And Drona studied all the Vedas and their several branches.
And Bharadwaja had a friend named Prishata who was the king of Panchalas.
And about the time that Drona was born, Prishata also obtained a son
named Drupada. And that bull amongst Kshatriyas, Prishata's son, going
every day to that asylum of Bharadwaja, played and studied with Drona.
And after Prishata's death, Drupada succeeded him on the throne. Drona
about this time heard that (the great Brahmana hero) Rama (on the eve of
his retiring into the weeds) was resolved to give away all his wealth.
Hearing this, the son of Bharadwaja repaired unto Rama who was about to
retire into the woods and addressing him, said, 'O best of Brahmanas,
know me to be Drona who hath come to thee to obtain thy wealth.' Rama
replied, saying, 'I have given away everything. All that I now have is
this body of mine and my weapons. O Brahmana, thou mayest ask of me one
of these two, either my body or my weapons.' Then Drona said, 'It
behoveth thee, sir, to give me all thy weapons together with (the
mysteries of) their use and withdrawal.'

"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,'
gave all his weapons unto Drona, who obtaining them regarded himself as
crowned with success. Drona obtaining from Rama the most exalted of all
weapons, called the Brahma weapon, became exceedingly glad and acquired a
decided superiority over all men. Then the son of Bharadwaja, endued with
great prowess went to king Drupada, and approaching that monarch, that
tiger among men, said, 'Know me for thy friend.' Hearing this Drupada
said, 'One of low birth can never be the friend of one whose lineage is
pure, nor can one who is not a car-warrior have a car-warrior for his
friend. So also one who is not a king cannot have a king as his friend.
Why dost thou, therefore, desire (to revive our) former friendship?'

"The Brahmana continued, 'Drona, gifted with great intelligence, was
extremely mortified at this, and settling in his mind some means of
humiliating the king of the Panchala he went to the capital of the Kurus,
called after the name of an elephant. Then Bhishma, taking with him his
grandsons, presented them unto the wise son of Bharadwaja as his pupils
for instruction, along with various kinds of wealth. Then Drona, desirous
of humiliating king Drupada, called together his disciples and addressed
them, 'Ye sinless ones, it behoveth you, after you have been accomplished
in arms, to give me as preceptorial fee something that I cherish in my
heart.' Then Arjuna and others said unto their preceptor, 'So be
it.'--After a time when the Pandavas became skilled in arms and sure
aims, demanding of them his fee, he again told them these words,
'Drupada, the son of Prishata, is the king of Chhatravati. Take away from
him his kingdom, and give it unto me.' Then the Pandavas, defeating
Drupada in battle and taking him prisoner along with his ministers,
offered him unto Drona, who beholding the vanquished monarch, said, 'O
king, I again solicit thy friendship; and because none who is not a king
deserveth to be the friend of a king, therefore, O Yajnasena, I am
resolved to divide thy kingdom amongst ourselves. While thou art the king
of the country to the south of Bhagirathi (Ganga), I will rule the
country to the north.'

"The Brahmana continued, 'The king of the Panchalas, thus addressed by
the wise son of Bharadwaja, told that best of Brahmanas and foremost of
all persons conversant with weapons, these words, 'O high-souled son of
Bharadwaja, blest be thou, let it be so, let there be eternal friendship
between us as thou desirest!' Thus addressing each other and establishing
a permanent bond between themselves, Drona and the king of Panchala, both
of them chastisers of foes, went away to the places they came from. But
the thought of that humiliation did not leave the king's mind for a
single moment. Sad at heart, the king began to waste away.'"



SECTION CLXIX

(Chaitraratha Parva continued)

"The Brahmana continued, 'King Drupada (after this), distressed at heart,
wandered among many asylums of Brahmanas in search of superior Brahmanas
well-skilled in sacrificial rites. Overwhelmed with grief and eagerly
yearning for children, the king always said, 'Oh, I have no offspring
surpassing all in accomplishments.' And the monarch, from great
despondency, always said 'Oh, fie on those children that I have and on my
relatives!' And ever thinking of revenging himself on Drona, the monarch
sighed incessantly. And that best of kings, O Bharata, even after much
deliberation, saw no way of overcoming, by his Kshatriya might, the
prowess and discipline and training and accomplishment of Drona.
Wandering along the banks of the Yamuna and the Ganga, the monarch once
came upon a sacred asylum of Brahmanas. There was in that asylum no
Brahmana who was not a Snataka, no one who was not of rigid vows, and
none who was not virtuous to a high degree. And the king saw there two
Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under
complete control and belonging to the most superior order. They were both
devoted to the study of the ancient institutes and sprung from the race
of Kasyapa. And those best of Brahmanas were well-able to help the king
in the attainment of his object. The king then, with great assiduity and
singleness of purpose, began to court this pair of excellent Brahmanas.
Ascertaining the superior accomplishments of the younger of the two the
king courted in private Upayaja of rigid vows, by the offer of every
desirable acquisition. Employed in paying homage to the feet of Upayaja,
always addressing in sweet words and offering him every object of human
desire, Drupada, after worshipping that Brahmana, addressed him (one
day), saying, 'O Upayaja, O Brahmana, if thou, performest those
sacrificial rites by (virtue of) which I may obtain a son who may slay
Drona, I promise thee ten thousand kine, or whatever else may be
agreeable to thee, O first of Brahmanas, truly am I ready to make gifts
to thee.' Thus addressed by the king, the Rishi replied, saying, 'I
cannot (perform such rites).' But Drupada without accepting this reply as
final, once more began to serve and pay homage unto that Brahmana. Then,
after the expiration of a year, Upayaja, that first of Brahmanas, O
monarch, addressing Drupada in sweet tone, said, 'My elder brother
(Yaja), one day, while wandering through the deep woods, took up a fruit
that had fallen upon a spot the purity of which he cared not to enquire
about. I was following him (at the time) and observed this unworthy act
of his. Indeed, he entertains no scruples in accepting things impure. In
accepting that (particular) fruit he saw not any impropriety of sinful
nature: Indeed, he who observeth not purity (in one instance) is not very
likely to observe it in the other instances. When he lived in the house
of his preceptor, employed in studying the institutes, he always used to
eat (impure) remnants of other people's feasts. He always speaks
approvingly of food and entertains no dislike for anything. Arguing from
these, I believe that my brother covets earthy acquisitions. Therefore, O
king, go unto him; he will perform spiritual offices for thee.' Hearing
these words of Upayaja, king Drupada, though entertaining a low opinion
of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still)
worthy of homage, Drupada said unto him, 'O master, perform thou
spiritual offices for me and I will give thee eighty thousand kine!
Enmity with Drona burneth my heart; it behoveth thee therefore to cool
that heart of mine. Foremost of those conversant with the Vedas, Drona is
also skilled in the Brahma weapon and for this, Drona hath overcome me in
a contest arising from (impaired) friendship. Gifted with great
intelligence, the son of Bharadwaja is (now) the chief preceptor of the
Kurus. There is no Kshatriya in this world superior to him. His bow is
full six cubits long and looks formidable, and his shafts are capable of
slaying every living being. That great bowman, the high-souled son of
Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all
over the earth. Indeed, he is like a second Jamadagnya intended for the
extermination of the Kshatriya race. There is no man on earth who can
overcome the terrible force of his weapons. Like a blazing fire fed with
clarified butter, Drona, possessed of Brahma might and uniting it with
Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma
force is greater in itself than (Drona's) Brahma force united with
Kshatriya might. Therefore, as I am inferior (to Drona) in consequence of
my possession of Kshatriya might alone, I solicit the aid of thy Brahma
force, having obtained thee so superior to Drona in knowledge of Brahma.
O Yaja, perform that sacrifice by means of which I may obtain a son
invincible in battle and capable of slaying Drona. Ready am I to give
thee ten thousand kine.' Hearing these words of Drupada, Yaja said, 'So
be it.' Yaja then began to recollect the various ceremonies appertaining
to the particular sacrifice. And knowing the affair to be a very grave
one, he asked the assistance of Upayaja who coveted nothing. Then Yaja
promised to perform the sacrifice for the destruction of Drona. Then the
great ascetic Upayaja spoke unto king Drupada of everything required for
the grand sacrifice (by aid of fire) from which the king was to obtain
offspring. And he said, 'O king, a child shall be born unto thee, endued,
as thou desirest, with great prowess, great energy, and great strength.'

"The Brahmana continued, 'Then king Drupada, impelled by the desire of
obtaining a son who was to slay Drona, began, for the success of his
wish, to make the necessary preparations. (And when everything was
complete) Yaja, after having poured libations of clarified butter on the
sacrificial fire, commanded Drupada's queen, saying, 'Come hither, O
queen, O daughter-in-law of Prishata! A son and a daughter have arrived
for thee!' Hearing this, the queen said, 'O Brahmana, my mouth is yet
filled with saffron and other perfumed things. My body also beareth many
sweet scents; I am hardly fit for accepting (the sanctified butter which
is to give me offspring). Wait for me a little, O Yaja! Wait for that
happy consummation.' Yaja, however, replied, 'O lady, whether thou comest
or waitest, why should not the object of this sacrifice be accomplished
when the oblation hath already been prepared by me and sanctified by
Upayaja's invocations?'

"The Brahmana continued, 'Having said this, Yaja poured the sanctified
libation on the fire, whereupon arose from those flames a child
resembling a celestial who possessing the effulgence of fire, was
terrible to behold. With a crown on this head and his body encased in
excellent armour, sword in hand, and bearing a bow and arrows, he
frequently sent forth loud roars. And immediately after his birth, he
ascended an excellent chariot and went about in it for some time. Then
the Panchalas in great joy shouted, 'Excellent, Excellent.' The very
earth seemed at that time unable to bear the weight of the Panchalas mad
with joy. Then, marvellous to say, the voice of some invisible spirit in
the skies said, 'This prince hath been born for the destruction of Drona.
He shall dispel all the fears of the Panchalas and spread their fame. He
shall also remove the sorrow of the king.' And there arose, after this
from the centre of the sacrificial platform, a daughter also, called
Panchali, who, blest with great good fortune, was exceedingly handsome.
Her eyes were black, and large as lotus-petals, her complexion was dark,
and her locks were blue and curly. Her nails were beautifully convex, and
bright as burnished copper; her eye-brows were fair, and bosom was deep.
Indeed, she resembled the veritable daughter of a celestial born among
men. Her body gave out fragrance like that of a blue lotus, perceivable
from a distance of full two miles. Her beauty was such that she had no
equal on earth. Like a celestial herself, she could be desired (in
marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair
hips was born an incorporeal voice said, 'This dark-complexioned girl
will be the first of all women, and she will be the cause of the
destruction of many Kshatriyas. This slender-waisted one will, in time,
accomplish the purpose of the gods, and along with her many a danger will
overtake the Kauravas.' On hearing these words, the Panchalas uttered a
loud leonine roar, and the earth was unable to bear the weight of that
joyous concourse. Then beholding the boy and the girl, the
daughter-in-law of Prishata, desiring to have them, approached Yaja and
said, 'Let not these know any one else except myself as their mother.'
Yaja, desiring to do good unto the king said, 'So be it!' Then the
Brahmanas (present there), their expectations fully gratified, bestowed
names upon the new-born pair, 'Let this son of king Drupada, they said,
be called Dhrishtadyumna, because of his excessive audacity and because
of his being born like Dyumna with a natural mail and weapon.' And they
also said, 'Because this daughter is so dark in complexion, she should be
called Krishna (the dark).'

"The Brahmana continued, 'Thus were born those twins of the great
sacrifice of Drupada. And the great Drona, bringing the Panchala prince
into his own abode, taught him all weapons in requital of half the
kingdom he had formerly taken from Drupada. The high-souled son of
Bharadwaja, regarding destiny to be inevitable, did what would perpetuate
his own great deeds.'"



SECTION CLXX

(Chaitraratha Parva continued)

"Vaisampayana said, 'Hearing these words of the Brahmana, the sons of
Kunti seemed to be, as it were, pierced with darts. Indeed, all those
mighty heroes lost their peace of mind. Then the truthful Kunti,
beholding all her sons listless and inattentive, addressed Yudhishthira
and said, 'We have now lived many nights in the abode of this Brahmana.
We have passed our time pleasantly in this town, living on the alms
obtained from many honest and illustrious persons. O oppressor of foes,
as we have now seen often and often all the agreeable woods and gardens
that are in this part of the country, seeing them again would no longer
give any pleasure. O heroic scion of Kuru's race, alms also are not now
obtainable here as easily as before. If thou wishest it would be well for
us now to go to Panchala; we have not seen that country, it will, no
doubt, O hero, prove delightful to us. O crusher of foes, it hath been
heard by us that alms are obtainable in the country of the Panchala, and
that Yajnasena, the king thereof, is devoted to Brahmanas. I am of
opinion that it is not good to live long in one place. Therefore, O son,
if thou likest, it is good for us to go there.'

"Hearing these words, Yudhishthira said, 'It is our duty to obey thy
command, which, besides, must be for our good, I do not, however, know
whether my younger brothers are willing to go.'"



SECTION CLXXI

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and
the twins regarding the journey to Panchala. They all said, 'So be it.'
Then, O king, Kunti with her sons saluted the Brahmana (in whose house
they had dwelt) and set out for the delightful town of the illustrious
Drupada.'

"Vaisampayana said, 'While the illustrious Pandavas were living disguised
in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to
see them. Those chastisers of foes, beholding him coming rose up and
stepped onward to receive him. Saluting him reverentially and worshipping
him also the Pandavas stood in silence with joined hands. Thus worshipped
by them the sage became gratified. He asked them to be seated, and
cheerfully addressing them said, 'Ye slayers of foes, are ye living in
the path of virtue and according to the scriptures? Do ye worship the
Brahmanas? Ye are not, I hope, backward in paying homage unto those that
deserve your homage?' The illustrious Rishi, after this, spoke many words
of virtuous import, and after discoursing upon many topics of great
interest, he said, 'An illustrious Rishi, living in a certain hermitage,
had a daughter of tender waist, fair lips, and fine eye-brows, and
possessing every accomplishment. As a consequence of her own acts (in a
past life) the fair maid became very unfortunate. Though chaste and
beautiful, the damsel obtained not a husband. With a sorrowful heart she
thereupon began to practise ascetic penances with the object of obtaining
a husband. She soon gratified by her severe asceticism the god Sankara
(Mahadeva), who became propitious unto her and said unto that illustrious
damsel, 'Ask thou the boon thou desirest! Blest be thou! I am Sankara
prepared to give thee what thou wilt ask.' Desirous of benefiting
herself, the maid repeatedly said unto the supreme lord, 'O give me, a
husband endued with every accomplishment.' Then Isana (Mahadeva), that
foremost of all speakers, replied unto her, saying, 'O blessed one, thou
shall have five husbands from among the Bharata princes.' Thus told, the
maiden said unto the god who had given her that boon, 'O lord, I desire
to have only one husband through thy grace.' The god then addressed her
again and said these excellent words, 'Thou hast, O girl, said full five
times, 'Give me (a) husband.' Thou shalt, therefore, in another life have
five husbands!' Ye princes of Bharata's line, that damsel of celestial
beauty hath been born in the line of Drupada. The faultless Krishna of
Prishata's line hath been appointed to be the wife of you all. Ye mighty
ones, go therefore, to the capital of the Panchalas and dwell ye there.
There is no doubt that having obtained her as wife ye shall be very
happy.'

"Vaisampayana continued, 'Having said so unto the Pandavas, the
illustrious and blessed grandsire then bade them farewell. The great
ascetic then left them and went to the place whence he had come.'"



SECTION CLXXII

(Chaitraratha Parva continued)

"Vaisampayana said, 'After Vyasa had gone away, those bulls among men,
the Pandavas, saluted the Brahmana and bade him farewell, and proceeded
(towards Panchala) with joyous hearts and with their mother walking
before them. Those slayers of all foes, in order to reach their
destination, proceeded in a due northerly direction, walking day and
night till they reached a sacred shrine of Siva with the crescent mark on
his brow. Then those tigers among men, the sons of Pandu, arrived at the
banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before
them, torch in hand, for showing the way and guarding them (against wild
animals). And it so happened that at that time the proud king of the
Gandharvas, with his wives, was sporting in that solitary region in the
delightful waters of the Ganga. The king of the Gandharvas heard the
tread of the Pandavas as they approached the river. On hearing the sounds
of their foot-steps, the mighty Gandharvas were inflamed with wrath, and
beholding those chastisers of foes, the Pandavas, approach towards him
with their mother, he drew his frightful bow to a circle and said, 'It is
known that excepting the first forty seconds the grey twilight preceding
nightfall hath been appointed for the wandering of the Yakshas, the
Gandharvas and the Rakshasas, all of whom are capable of going everywhere
at will. The rest of the time hath been appointed for man to do his work.
If therefore, men, wandering during those moments from greed of gain,
come near us, both we and the Rakshasas slay those fools. Therefore,
persons acquainted with the Vedas never applaud those men--not even kings
at the head of their troops--who approach any pools of water at such a
time. Stay ye at a distance, and approach me not. Know ye not that I am
bathing in the waters of the Bhagirathi? Know that I am Angaraparna the
Gandharva, ever relying on my own strength! I am proud and haughty and am
the friend of Kuvera. This my forest on the banks of the Ganga, where I
sport to gratify all my senses, is called Angaraparna after my own name.
Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come.
How dare ye approach me who am the brightest jewel on the diadem of
Kuvera?'

"Hearing these words of the Gandharva, Arjuna said, 'Blockhead, whether
it be day, night, or twilight, who can bar others from the ocean, the
sides of the Himalayas, and this river? O ranger of the skies, whether
the stomach be empty or full, whether it is night or day, there is no
special time for anybody to come to the Ganga--that foremost of all
rivers. As regards ourselves endued with might, we care not when we
disturb thee. Wicked being, those who are weak in fighting worship thee.
This Ganga, issuing out of the golden peaks of Himavat, falleth into the
waters of the ocean, being distributed into seven streams. They who drink
the waters of these seven streams, viz., Ganga, Yamuna, Saraswati,
Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins.
O Gandharva, this sacred Ganga again, flowing through the celestial
region is called there the Alakananda, It hath again in the region of the
Pitris become the Vaitarani, difficult of being crossed by sinners, and,
Krishna-Dwaipayana himself hath said so. The auspicious and celestial
river, capable of leading to heaven (them that touch its waters), is free
from all dangers. Why dost thou then desire to bar us from it? This act
of thine is not in consonance with eternal virtue. Disregarding thy
words, why shall we not touch the sacred waters of the Bhagirathi free
from all dangers and from which none can bar us?'

"Vaisampayana continued, 'Hearing these words of Arjuna, Angaraparna
became inflamed with wrath and drawing his bow to a circle began to shoot
his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son
of Pandu, wielding a good shield and the torch he held in his hand,
warded off all those arrows and addressing the Gandharva again said, 'O
Gandharva, seek not to terrify those that are skilled in weapons, for
weapons hurled at them vanish like froth. I think, O Gandharva, that ye
are superior (in prowess) to men; therefore shall I fight with thee,
using celestial weapons and not with any crooked means. This fiery weapon
(that I shall hurl at thee), Vrihaspati the revered preceptor of Indra,
gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from
Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it
away to me.'

"Vaisampayana continued, 'Saying these words, the Pandava wrathfully
hurled at the Gandharva that blazing weapon made of fire which burnt the
Gandharva's chariot in a trice. Deprived of consciousness by the force of
that weapon, the mighty Gandharva was falling, head downward, from his
chariot. Dhananjaya seized him by the hair of his head adorned with
garlands of flowers and thus dragged the unconscious Gandharva towards
his brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous
of saving her husband, ran towards Yudhishthira and sought his
protection. The Gandharvi said, 'O exalted one, extend to me thy
protection! O, set my husband free! O lord, I am Kumbhinasi by name, the
wife of this Gandharva, who seeketh thy protection!' Beholding her (so
afflicted), the mighty Yudhishthira addressed Arjuna and said, 'O slayer
of foes, O child, who would slay a foe who hath been vanquished in fight,
who hath been deprived of fame, who is protected by a woman, and who hath
no prowess?' Arjuna replied, saying, 'Keep thou thy life, O Gandharva! Go
hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth
me to show thee mercy.'

"The Gandharva replied, 'I have been vanquished by thee, I shall,
therefore, abandon my former name Angaraparna (the blazing vehicle). In
name alone, O friend, I should not be boastful when my pride in my
strength hath been overcome: I have been fortunate in that I have
obtained thee; O Arjuna, that wielder of celestial weapons! I like to
impart to thee the power of (producing) illusions which Gandharvas alone
have. My excellent and variegated chariot hath been burnt by means of thy
fiery weapon. I who had formerly been called after my excellent chariot
should now be called after my burnt chariot. The science of producing
illusions that I have spoken of was formerly obtained by me by ascetic
penances. That science I will today impart to the giver of my life-thy
illustrious self! What good luck doth he not deserve who, after
overcoming a foe by his might, giveth him life when that foe asketh for
it? This science is called Chakshushi. It was communicated by Manu unto
Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me.
Communicated by my preceptor, that science, having come unto me who am
without energy, is gradually becoming fruitless. I have spoken to thee
about its origin and transmission. Listen now to its power! One may see
(by its aid) whatever one wisheth to see, and in whatever way he liketh
(generally or particularly). One can acquire this science only after
standing on one leg for six months. I shall however, communicate to thee
this science without thyself being obliged to observe any rigid vow. O
king, it is for this knowledge that we are superior to men. And as we are
capable of seeing everything by spiritual sight, we are equal to the
gods. O best of men, I intend to give thee and each of thy brothers a
hundred steeds born in the country of the Gandharvas. Of celestial colour
and endued with the speed of the mind, those horses are employed in
bearing the celestial, and the Gandharvas. They may be lean-fleshed but
they tire not, nor doth their speed suffer on that account. In days of
yore the thunderbolt was created for the chief of the celestials in order
that he might slay (the Asura) Vritra with it. But hurled at Vritra's
head it broke in a thousand pieces. The celestials worship with reverence
those fragments of the thunderbolt. That which is known in the three
worlds as glory is but a portion of the thunderbolt. The hand of the
Brahmana with which he poureth libations on the sacrificial fire, the
chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and
the service of the Sudra rendered unto the three other classes, are all
fragments of the thunderbolt. It hath been said that horses, forming as
they do a portion of the Kshatriya's chariot, are, on that account,
unslayable. Again horses which form a portion of the Kshatriya's chariot,
are the offspring of Vadava. Those amongst them that are born in the
region of the Gandharvas can go everywhere and assume any hue and speed
at the will of their owners. These horses of mine that I give thee will
always gratify thy wishes."

"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if
from satisfaction for having obtained thy life at my hands in a situation
of danger, thou givest me thy science, and these horses, I would not
accept thy gift.' The Gandharva replied, saying, 'A meeting with an
illustrious person is ever a source of gratification; besides thou hast
given me my life. Gratified with thee, I will give thee my science. That
the obligation, however, may not all be on one side, I will take from
thee, O Vibhatsu, O bull in Bharata's race, thy excellent and eternal
weapon of fire!'

"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let
our friendship last for ever. O friend, tell us for what we human beings
have to stand in fear of the Gandharvas. Chastisers of foes that we are
and virtuous and conversant with the Vedas, tell us, O Gandharva, why in
travelling in the night-time we have been censured by thee.'

"The Gandharva said, 'Ye are without wives (though ye have completed the
period of study). Ye are without a particular Asrama (mode of life).
Lastly, ye are out without a Brahmana walking before, therefore, ye sons
of Pandu, ye have been censured by me. The Yakshas, Rakshasas,
Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and
intelligence, and acquainted with the history of the Kuru race. O hero, I
have heard too from Narada and other celestial Rishis about the good
deeds of your wise ancestors. I myself, too, while roaming over the whole
earth bounded by her belt of seas, have witnessed the prowess of thy
great race. O Arjuna, I have personal knowledge of thy preceptor, the
illustrious son of Bharadwaja, celebrated throughout the three worlds for
his knowledge of the Vedas and the science of arms. O tiger in Kuru's
race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins,
and Pandu,--these six perpetuators of Kuru race,--these excellent
celestials and human progenitors of you all. I also know that you five
brothers are learned and high-souled, that ye are foremost of all
wielders of weapons, that ye are brave and virtuous and observant of
vows. Knowing that your understanding and hearts are excellent and your
behaviour faultless, I have yet censured you. For, O thou of Kuru's race,
it behoveth no man endued with might of arms to bear with patience any
ill usage in the sight of his wife. Especially as, O son of Kunti, our
might increaseth during the hours of darkness, accompanied by my wife I
was filled with wrath. O best of vow-observing men, I have, however, been
vanquished by thee in battle. Listen to me as I tell thee the reasons
that have led to my discomfiture. The Brahmacharya is a very superior
mode of life, and as thou art in that mode now, it is for this, O Partha,
that I have been defeated by thee in battle. O chastiser of foes, if any
married Kshatriya fight with us at night, he can never escape, with life.
But, O Partha, a married Kshatriya, who is sanctified with Brahma, and
who hath assigned the cares of his State to a priest, might vanquish! all
wanderers in the night. O child of Tapati, men should therefore, ever
employ learned priests possessing self-command for the acquisition of
every good luck they desire. That Brahmana is worthy of being the king's
priest who is learned in the Vedas and the six branches thereof, who is
pure and truthful, who is of virtuous soul and possessed of self-command.
The monarch becometh ever victorious and finally earneth heaven who hath
for his priest a Brahmana conversant with the rules of morality, who is a
master of words, and is pure and of good behaviour. The king should
always select an accomplished priest in order to acquire what he hath not
and protect what he hath. He who desireth his own prosperity should ever
be guided by his priest, for he may then obtain ever the whole earth
surrounded by her belt of seas. O son of Tapati, a king, who is without a
Brahmana, can never acquire any land by his bravery or glory of birth
alone. Know, therefore, O perpetuator of Kuru's race, that the kingdom
lasteth for ever in which Brahmanas have power.'"



SECTION CLXXIII

(Chaitraratha Parva continued)

"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I
therefore wish to know what the precise significance of this word is, O
virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But
who is Tapati that we should be called Tapatyas?'

"Vaisampayana continued, 'Thus addressed, the Gandharva related to
Dhananjaya, the son of Kunti, the (following) story well-known in the
three worlds.'

"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men,
I will duly recite to you in full this charming narrative. O, listen with
attention to what I say in explanation of why I have addressed thee as
Tapatya. That one in heaven who pervadeth by his light the whole
firmament had a daughter named Tapati equal unto himself. Tapati, the
daughter of the god Vivaswat, was the younger sister of Savitri, and she
was celebrated throughout the three worlds and devoted to ascetic
penances. There was no woman amongst the celestials, the Asuras, the
Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to
her in beauty. Of perfect, symmetrical and faultless features, of black
and large eyes, and in beautiful attire, the girl was chaste and of
perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought
that there was none in the three worlds who, for his beauty,
accomplishments, behaviour, and learning, deserved to be her husband.
Beholding her attain the age of puberty and, therefore, worthy of being
bestowed on a husband, her father knew no peace of mind, always thinking
of the person he should select. At that time, O son of Kunti, Riksha's
son, that bull amongst the Kurus, the mighty king Samvarana, was duly
worshipping Surya with offerings of Arghya and flower-garlands and
scents, and with vows and fasts and ascetic penances of various kinds.
Indeed, Samvarana was worshipping Surya constantly in all his glory, with
devotion and humility and piety. And beholding Samvarana conversant with
all rules of virtue and unequalled on earth for beauty, Surya regarded
him as the fit husband for his daughter, Tapati. And, O thou of Kuru's
race, Vivaswat then resolved to bestow his daughter on that best of
kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya
himself in the heavens filleth the firmament with his splendour, so did
king Samvarana on earth fill every region with the splendour of his good
achievements. And all men, O Partha, except Brahmanas, worshipped
Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing
the hearts of friends and Surya in scorching the hearts of foes. And, O
Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter
Tapati upon king Samvarana, who was possessed of such virtues and
accomplishments.

"Once on a time, O Partha, king Samvarana, endued with beauty (of person)
and immeasurable prowess, went on a hunting expedition to the under-woods
on the mountain-breast. While wandering in quest of deer, the excellent
steed the king rode, overcome, O Partha, with hunger, thirst and fatigue,
died on the mountains. Abandoning the steed, the king, O Arjuna, began to
wander about upon the mountain-breast on foot and in course of his
wandering the monarch saw a maiden of large eyes and unrivalled beauty,
That grinder of hostile host--that tiger among kings--himself without a
companion, beholding there that maiden without a companion, stood
motionless gazing at her steadfastly. For her beauty, the monarch for
some moment believed her to be (the goddess) Sri herself. Next he
regarded her to be the embodiment of the rays emanating from Surya. In
splendour of her person she resembled a flame of fire, though in
benignity and loveliness she resembled a spotless digit of the moon. And
standing on the mountain-breast, the black-eyed maiden appeared like a
bright statue of gold. The mountain itself with its creepers and plants,
because of the beauty and attire of that damsel, seemed to be converted
into gold. The sight of that maiden inspired the monarch with a contempt
for all women that he had seen before. By beholding her, the king
regarded his eye-sight truly blessed. Nothing the king had seen from the
day of his birth could equal, he thought, the beauty of that girl. The
king's heart and eyes were captivated by that damsel, as if they were
bound with a cord and he remained rooted to that spot, deprived of his
senses. The monarch thought that the artificer of so much beauty had
created it only after churning the whole world of gods Asuras and human
beings. Entertaining these various thoughts, king Samvarana regarded that
maiden as unrivalled in the three worlds for wealth of beauty.

"And the monarch of pure descent, beholding the beautiful maiden, was
pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt
with the strong flame of desire the king asked that charming maiden,
still innocent, though in her full youth, saying, 'Who art thou and
whose? Why also dost thou stay here? O thou of sweet smiles, why dost
thou wander alone in these solitary woods? Of every feature perfectly
faultless, and decked with every ornament, thou seemest to be the coveted
ornament of these ornaments themselves! Thou seemest not to be of
celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human
origin. O excellent lady, the best of women that I have ever seen or
heard of would not compare with thee in beauty! O thou of handsome face,
at sight of thee lovelier than the moon and graced with eyes like
lotus-petals, the god of desire is grinding me.'

"King Samvarana thus addressed that damsel in the forest, who however,
spoke not a word unto the monarch burning with desire. Instead, like
lightning in the clouds, that large-eyed maiden quickly disappeared in
the very sight of the monarch. The king then wandered through the whole
forest, like one out of his senses, in search of that girl of eyes like
lotus-petals. Failing to find her, that best of monarchs indulged in
copious lamentations and for a time stood motionless with grief.'"



SECTION CLXXIV

(Chaitraratha Parva continued)

"The Gandharva continued, 'When that maiden disappeared, that feller of
hostile ranks deprived of his senses by Kama (concupiscence) himself fell
down on the earth. And as the monarch fell down, that maiden of sweet
smiles and prominent and round hips appeared again before him, and
smiling sweetly, said unto that perpetuator of Kuru's race these honeyed
words, 'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee
not, O tiger among kings, to lose thy reason, a celebrated man as thou
art in the world.' Addressed in these honeyed words, the king opened his
eyes and saw before him that selfsame girl of swelling hips. The monarch
who was burning with the flame of desire then addressed that black-eyed
damsel in accents, weak with emotion, and said, 'Blest be thou O
excellent woman of black eyes! As I am burning with desire and paying
thee court, O, accept me! My life is ebbing away. O thou of large eyes,
for thy sake it is, O thou of the splendour of the filaments of the
lotus, that Kama is incessantly piercing me with his keen shafts without
stopping for a moment! O amiable and cheerful girl, I have been bitten by
Kama who is even like a venomous viper. O thou of swelling and large
hips, have mercy on me! O thou of handsome and faultless features, O thou
of face like unto the lotus-petal or the moon, O thou of voice sweet as
that of singing Kinnaras, my life now depends on thee! Without thee, O
timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is
piercing me incessantly! O large-eyed girl, be merciful unto me! It
becometh thee not, O black-eyed maid, to cast me off; O handsome girl, it
behoveth thee to relieve me from such affliction by giving me thy love!
At first sight thou hast attracted my heart. My mind wandereth! Beholding
thee I like not to cast my eyes on any other woman! Be merciful! I am thy
obedient slave--thy adorer! O, accept me! O beautiful lady, O large-eyed
girl at the sight of thee, the god of desire hath entered my heart, and
is piercing me with his shafts! O thou of lotus-eyes, the flame of desire
burneth within me! O, extinguish that flame with the water of thy love
poured on it! O beautiful lady, by becoming mine, pacify thou the
irrepressible god of desire that hath appeared here armed with his deadly
bow and arrows and that is piercing me incessantly with those keen shafts
of his! O thou of the fairest complexion, wed me according to the
Gandharva form, for, O thou of tapering hips, of all forms of marriage
the Gandharva hath been said to be the best.'

"The Gandharva continued, 'Hearing those words of the monarch, Tapati
made answer, 'O king, I am not the mistress of my own self! Be it known
that I am a maiden under the control of my father. If thou really
entertainest an affection for me, demand me of my father. Thou sayest, O
king, that thy heart hath been robbed by me. But thou also hast, at first
sight, robbed me of my heart; I am not the mistress of my body, and
therefore, O best of kings, I do not approach thee; women are never
independent. What girl is there in the three worlds that would not desire
thee for her husband, as thou art kind unto all thy dependents and as
thou art born in a pure race? Therefore, when the opportunity comes, ask
my father Aditya for my hand with worship, ascetic penances, and vows. If
my father bestoweth me upon thee, then, O king, I shall ever be thy
obedient wife. My name is Tapati and I am the younger sister of Savitri,
and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the
illuminator of the universe.'"



SECTION CLXXV

(Chaitraratha Parva continued)

"The Gandharva continued, 'Saying this, Tapati of faultless features,
ascended the skies. The monarch thereupon again fell down on the earth.
His ministers and followers searching for him throughout the forest at
length came upon him lying on that solitary spot, and beholding that
excellent king, that mighty bowman, thus lying forsaken on the ground
like a rainbow dropped from the firmament, his minister-in-chief became
like one burnt by a flame of fire. Advancing hastily with affection and
respect, the minister raised that best of monarchs lying prostrate on the
ground and deprived of his senses by desire. Old in wisdom as in age, old
in achievements as in policy, the minister, after having raised the
prostrate monarch, became easy (in mind). Addressing the king in sweet
words that were also for his good, he said, 'Blest be thou, O sinless
one! Fear not, O tiger among kings!' The minister thought that the
monarch, that great feller of hostile ranks in battle, had been lying on
the ground overcome with hunger, thirst, and fatigue. The old man then
sprinkled over the crownless head of the monarch water that was cold and
rendered fragrant with lotus-petals. Slowly regaining his consciousness,
the mighty monarch sent away all his attendants with the exception of his
minister only. After those attendants had retired at his command, the
king sat upon the mountain-breast. Having purified himself duly, the king
sat upon that chief of mountains, and began, with joined palms and
upturned face, to worship Surya. King Samvarana, that smiter of all foes,
thought also of his chief priest Vasishtha, that best of Rishis. The king
continued to sit there day and night without intermission. The Brahmana
sage Vasishtha came there on the twelfth day: that great Rishi of soul
under perfect command knew at once by his ascetic power that the monarch
had lost his senses in consequence of Tapati. And that virtuous and best
of Munis, as soon as he knew this, desirous of benefiting the monarch who
was ever observant of vows, addressed him and gave him every assurance.
The illustrious Rishi, in the very sight of that monarch, ascended upward
to interview Surya, himself possessed of the splendour of that luminary.
The Brahmana then approached with joined hands the god of a thousand rays
and introduced himself cheerfully unto him, saying, 'I am Vasishtha.'
Then Vivaswat of great energy said unto that best of Rishis, 'Welcome art
thou, O great Rishi! Tell me what is in thy mind. O thou of great good
fortune, whatever thou demandest of me, O foremost of eloquent men, I
will confer on thee, however difficult it may be for me!' Thus addressed
by Surya, the Rishi of great ascetic merit, bowing unto the god of light,
replied, saying, 'O Vibhavasu, this thy daughter, Tapati, the younger
sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty
achievements, conversant with virtue, and of high soul. O
firmament-ranger, Samvarana will make a worthy husband for thy daughter.'
Thus addressed by the Rishi Vibhakara, resolved upon bestowing his
daughter upon Samvarana, saluted the Rishi, and replied unto him, saying,
'Oh, Samvarana is the best of monarchs, thou art the best of Rishis,
Tapati is the best of women. What should we do, therefore, but bestow her
on Samvarana?' With these words, the god Tapana, made over his daughter,
Tapati, of every feature perfectly faultless, unto the illustrious
Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted
the girl, Tapati, and taking leave of Surya, came back to the spot, where
that bull amongst the Kurus, of celestial achievements, was. King
Samvarana, possessed by love and with his heart fixed on Tapati,
beholding that celestial maiden of sweet smiles led by Vasishtha, became
exceedingly glad. And Tapati of fair eyebrows came down from the
firmament like lightning from the clouds, dazzling the ten points of the
heavens. And the illustrious Rishi Vasishtha of pure soul approached the
monarch after the latter's twelve nights' vow was over. It was thus that
king Samvarana obtained a wife after having worshipped with like the full
moon. And that mighty bowman, that foremost one in Kuru's race having his
curiosity greatly excited by what he heard of Vasishtha's ascetic power,
asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou
hast mentioned as Vasishtha. O, tell me in full about him! O chief of the
Gandharvas, tell me who this illustrious Rishi was that was the priest of
our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual
(lit, mind-born) son and Arundhati's husband. Ever difficult of being
conquered by the very immortals, Desire and Wrath, conquered by
Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath
was excited by Viswamitra's offence, that high-souled Rishi did not yet
exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at
the loss of his sons, he did not, as though powerless, though really
otherwise, do any dreadful act destructive of Viswamitra, Like the ocean
transgressing not its continents, Vasishtha transgressed not (the laws
of) Yama by bringing back his children from the domains of the king of
the dead. It was by obtaining that illustrious one who had conquered his
own self that Ikshvaku and other great monarchs acquired the whole earth.
And, O prince of Kuru's race, it was by obtaining Vasishtha, that best of
Rishis as their priest, that those monarchs performed many grand
sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted
these monarchs in the performance of their sacrifices like Vrihaspati
assisting the immortals. Therefore, look ye for some accomplished and
desirable Brahmana conversant with the Vedas and in whose heart virtue
prevails, to appoint as your priest. A Kshatriya of good lineage,
desirous of extending his dominions by conquering the earth, should, O
Partha, first appoint a priest. He who is desirous of conquering the
earth should have a Brahmana before him. Therefore, O Arjuna, let some
accomplished and learned Brahmana, who has his senses under complete
control and who is conversant with religion, profit and pleasure, be your
priest.'"



Section CLXXVII

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence
arose the hostility between Viswamitra and Vasishtha both of whom dwelt
in a celestial hermitage? O, tell us all about it.'

"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as
a Purana (legend) in all the three worlds. Listen to me as I recite it
fully. There was, in Kanyakuvja, O bull of Bharata's race, a great king
of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had
a son named Viswamitra, that grinder of foes, possessing a large army and
many animals and vehicles. And Viswamitra, accompanied by his ministers,
used to roam in quest of deer through the deep woods and over picturesque
marascetic penances the propitious lord Vivaswat, by the help of
Vasishtha's (ascetic power). And Samvarana, that bull among men with due
rites took Tapati's hand on that mountain-breast which was resorted to by
the celestials and the Gandharvas. The royal sage, with the permission of
Vasishtha, desired to sport with his wife on that mountain. And the king
caused Vasishtha, to be proclaimed his regent in his capital and kingdom,
in the woods and gardens. And bidding farewell unto the monarch,
Vasishtha left him and went away. Samvarana, who sported on that mountain
like a celestial, sported with his wife in the woods and the under-woods
on that mountain for twelve full years. And, O best of the Bharatas, the
god of a thousand eyes poured no rain for twelve years on the capital and
on the kingdom of that monarch. Then, O chastiser of enemies, when that
season of drought broke out, the people of that kingdom, as also the
trees and lower animals began to die fast. And during the continuance of
that dreadful drought, not even a drop of dew fell from the skies and no
corn grew. And the inhabitants in despair, and afflicted with the fear of
hunger, left their homes and fled away in all directions. And the
famished people of the capital and the country began to abandon their
wives and children and grew reckless of one another. The people being
afflicted with hunger, without a morsel of food and reduced to skeletons,
the capital looked very much like the city of the king of the dead, full
of only ghostly beings. On beholding the capital reduced to such a state,
the illustrious and virtuous and best of Rishis, Vasishtha was resolved
upon applying a remedy and brought back unto the city that tiger among
kings, Samvarana, along with his wife, after the latter had passed so
long a period in solitude and seclusion. After the king had entered his
capital, things became as before, for, when that tiger among kings came
back to his own, the god of a thousand eyes, the slayer of Asuras, poured
rain in abundance and caused corn to grow. Revivified by the foremost of
virtuous souls the capital and the country became animated with extreme
joy. The monarch, with his wife, Tapati, once more performed sacrifices
for twelve years, like the lord Indra (god of rain) performing sacrifices
with his wife, Sachi.'

"The Gandharva continued, 'This, O Partha, is the history of Tapati of
old, the daughter of Vivaswat. It is for her that thou art (called)
Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the
foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be
called Tapatya.'"



SECTION CLXXVI

(Chaitraratha Parva continued)

"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these
words of the Gandharva, was inspired with feelings of devotion and stood
shes (???--JBH), killing deer and wild boars. Once on a time, while out
in quest of deer, the king became weak with exertion and thirst. The
monarch arrived in that state at the asylum of Vasishtha, and the blessed
and illustrious Rishi beholding him arrive, reverenced with his homage
that best of men, king Viswamitra. And O Bharata, the Rishi saluted the
monarch by offering him water to wash his face and feet with, and Arghya,
and wild fruits, and clarified butter. For the illustrious Rishi had a
cow yielding anything that was desired of her. When she was addressed,
saying, 'O give',--she always yielded the article that was sought. And
she yielded various fruits and corn, wild or grown in gardens and fields,
and milk, and many excellent nutritive viands full of six different kinds
of juice (taste?) and like unto nectar itself, and various other kinds of
enjoyable things, O Arjuna, of ambrosial taste for drinking and eating,
and for licking and sucking, and also many precious gems and robes of
various kinds. With these desirable objects in profusion the monarch was
worshipped. And the king with his minister and troops became highly
pleased. And the monarch wondered much, beholding that cow with six
elevated limbs and the beautiful flanks and hips, and five limbs that
were broad, and eyes prominent like those of the frog and beautiful in
size, and high udders, and faultless make, and straight and uplifted
ears, and handsome horns, and well-developed head and neck.

"And, O prince, the son of Gadhi, gratified with everything and
applauding the cow named Nandini, addressed the Rishi, saying, 'O
Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand
kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).'

"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this
cow hath been kept by me for the sake of the gods, guests, and the
Pitris, as also for my sacrifices. I cannot give Nandini in exchange for
even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a
Brahmana devoted to asceticism and study. Is there any energy in
Brahmanas who are peaceful and who have their souls under perfect
command? When thou givest me not what I desire in exchange even for ten
thousand cows, I will not abandon the practice of my order; I will take
thy cow even by force!'

"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou
art a powerful monarch. O, do in haste what thou desirest; and stop not
to consider its propriety.'

"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O
Partha, then forcibly seized Nandini, that cow (white) like the swan or
the moon, and attempted to take her away, afflicting her with stripes and
persecuting her otherwise. The innocent Nandini then began, O Partha, to
low piteously, and approaching the illustrious Vasishtha stood before him
with uplifted face. Though persecuted very cruelly, she refused to leave
the Rishi's asylum.'

"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art
lowing repeatedly and I am hearing thy cries. But, O Nandini, even
Viswamitra is taking thee away by force, what can I do in this matter, as
I am a forgiving Brahmana?'

"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini,
alarmed at the sight of Viswamitra's troops and terrified by Viswamitra
himself, approached the Rishi still closer, and said, 'O illustrious one,
why art thou so indifferent to my poor self afflicted with the stripes of
the cruel troops of Viswamitra and crying so piteously as if I were
masterless?' Hearing these words of the crying and persecuted Nandini,
the great Rishi lost not his patience nor turned from his vow of
forgiveness. He replied, 'The Kshatriya's might lies in physical
strength, the Brahmana's in forgiveness. Because I cannot give up
forgiveness, go thou, O Nandini, if thou choosest.' Nandini answered,
'Castest thou me away, O illustrious one, that thou sayest so? If thou
dost not cast me off, I cannot, O Brahmana, be taken away by force.'
Vasishtha said, 'O blessed one, I do not cast thee off! Stay if thou
canst! O, yonder is thy calf, tied with a stout cord, and even now being
weakened by it!'

"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word
stay, raised her head and neck upward, and became terrible to behold.
With eyes red with rage and lowing repeatedly, she then attacked
Viswamitra's troops on all sides. Afflicted with their stripes and
running hither and thither with those red eyes of hers, her wrath
increased. Blazing with rage, she soon became terrible to behold like
unto the sun in his midday glory. And from her tail she began to rain
showers of burning coals all around. And some moments after, from her
tail she brought forth an army of Palhavas, and from her udders, an army
of Dravidas and Sakas; and from her womb, an army of Yavanas, and from
her dung, an army of Savaras; and from her urine, an army of Kanchis; and
from her sides, an army of Savaras. And from the froth of her mouth came
out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the
barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas
with Keralas, and numerous other Mlechchhas. And that vast army of
Mlechchhas in various uniforms, and armed with various weapons, as soon
as it sprang into life, deploying in the very sight of Viswamitra,
attacked that monarch's soldiers. And so numerous was that Mlechchha host
that each particular soldier of Viswamitra was attacked by a band of six
or seven of their enemies. Assailed with a mighty shower of weapons,
Viswamitra's troops broke and fled, panic-stricken, in all directions,
before his very eyes. But, O bull in Bharata's race, the troops of
Vasishtha, though excited with wrath, took not the life of any of
Viswamitra's troops. Nandini simply caused the monarch's army to be
routed and driven off. And driven (from the asylum) twenty-seven full
miles, panic-stricken, they shrieked aloud and beheld not anyone that
could protect them. Viswamitra, beholding this wonderful feat that
resulted from Brahmana prowess, became disgusted with Kshatriya prowess
and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess!
In judging of strength and weakness, I see that asceticism is true
strength.' Saying this, the monarch, abandoning his large domains and
regal splendour and turning his back upon all pleasures, set his mind on
asceticism. Crowned with success in asceticism and filling the three
worlds with the heat of his ascetic penances, he afflicted all creatures
and finally became a Brahmana. The son of Kusika at last drank Soma with
Indra himself (in Heaven).'"



SECTION CLXXVIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'There was, O Partha, a king in this world,
named Kalmashapada, who was of the race of Ikshvaku and was unequalled on
earth for prowess. One day the king went from his capital into the woods
for purposes of hunting, and this grinder of foes pierced (with his
arrows) many deer and wild boars. And in those deep woods the king also
slew many rhinoceroses. Engaged in sport for some length of time, the
monarch became very much fatigued and at last he gave up the chase,
desiring to rest awhile.

"The great Viswamitra, endued with energy, had, a little while ago,
desired to make that monarch his disciple. As the monarch, afflicted with
hunger and thirst, was proceeding through the woods, he came across that
best of Rishis, the illustrious son of Vasishtha, coming along the same
path. The king ever victorious in battle saw that Muni bearing the name
of Saktri, that illustrious propagator of Vasishtha's race, the eldest of
the high-souled Vasishtha's hundred sons, coming along from opposite
direction. The king, beholding him said, 'Stand out of our way.' The
Rishi, addressing the monarch in a conciliatory manner, said unto him
sweetly, 'O king, this is my way. This is the eternal rule of morality
indicated in every treatise on duty and religion, viz., that a king
should ever make way for Brahmanas.' Thus did they address each other
respecting their right of way. 'Stand aside, stand aside', were the words
they said unto each other. The Rishi, who was in the right, did not
yield, nor did the king yield to him from pride and anger. That best of
monarchs, enraged at the Rishi, refusing to yield him the way, acted like
a Rakshasa, striking him with his whip. Thus whipped by the monarch, that
best of Rishis, the son of Vasishtha, was deprived of his senses by
anger, and speedily cursed that first of monarchs, saying, 'O worst of
kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from
this day, became a Rakshasa subsisting on human flesh! Hence, thou worst
of kings! thou shalt wander over the earth, affecting human form!' Thus
did the Rishi Sakti, endued with great prowess, speak unto king
Kalmashapada. At this time Viswamitra, between whom and Vasishtha there
was a dispute about the discipleship of Kalmashapada, approached the
place where that monarch and Vasishtha's son were. And, O Partha, that
Rishi of severe ascetic penances, viz., Viswamitra of great energy,
approached the pair (knowing by his spiritual insight that they had been
thus quarrelling with each other). After the curse had been pronounced,
that best of monarchs knew that Rishi to be Vasishtha's son and equal
unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of
benefiting himself, remained on that spot, concealed from the sight of
both by making himself invisible. Then that best of monarchs, thus cursed
by Saktri, desiring to propitiate the Rishi began to humbly beseech him.
And, O chief of the Kurus, Viswamitra, ascertaining the disposition of
the king (and fearing that the difference might be made up), ordered a
Rakshasa to enter the body of the king. And a Rakshasa of the name of
Kinkara then entered the monarch's body in obedience to Saktri's curse
and Viswamitra's command. And knowing, O chastiser of foes, that the
Rakshasa had possessed himself of the monarch, that best of Rishis,
Viswamitra, then left the spot and went away.

"Shortly after, O Partha, the monarch, possessed by the Rakshasa and
terribly afflicted by him, lost all his senses. At this time a Brahmana
beheld the king in the woods. Afflicted with hunger, that Brahmana begged
of the king some food with meat. The royal sage, Kalmashapada, that
cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O
Brahmana for a moment. On my return, I will give thee whatever food thou
desirest.' Having said this, the monarch went away, but the Brahmana
stayed on there. The high-minded king having roved for some time at
pleasure and according to his will, at last entered his inner apartment.
Thus waking at midnight and remembering his promise, he summoned his cook
and told him of his promise unto the Brahmana staying in the forest. And
he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth
for me in the hope of food. Go and entertain him with food and meat.'

"The Gandharva continued, 'Thus commanded, the cook went out in search of
meat. Distressed at not having found any, he informed the king of his
failure. The monarch, however, possessed as he was by the Rakshasa,
repeatedly said, without scruple of any kind, 'Feed him with human
flesh.' The cook, saying, 'So be it,' went to the place where the
(king's) executioners were, and thence taking human flesh and washing and
cooking it duly and covering it with boiled rice offered it unto that
hungry Brahmana devoted to ascetic penances. But that best of Brahmanas,
seeing with his spiritual sight that the food was unholy and, therefore,
unworthy of being eaten, said these words with eyes red with anger,
'Because that worst of kings offereth me food that is unholy and unworthy
of being taken, therefore that wretch shall have himself a fondness for
such food. And becoming fond of human flesh as cursed by Saktri of old,
the wretch shall wander over the earth, alarming and otherwise troubling
all creatures.' The curse, therefore, on that king, thus repeated a
second time, became very strong, and the king, possessed by a Rakshasa
disposition, soon lost all his senses.

"A little while after, O Bharata, that best of monarchs, deprived of all
his senses by the Rakshasa within him, beholding Saktri who had cursed
him, said, 'Because thou hast pronounced on me this extraordinary curse,
therefore, I shall begin my life of cannibalism by devouring thee.'
Having said this, the king immediately slew Saktri and ate him up, like a
tiger eating the animal it was fond of. Beholding Saktri thus slain and
devoured, Viswamitra repeatedly urged that Rakshasa (who was within the
monarch) against the other sons of Vasishtha. Like a wrathful lion
devouring small animals, that Rakshasa soon devoured the other sons of
the illustrious Vasishtha that were junior to Saktri in age. But
Vasishtha, learning that all his sons had been caused to be slain by
Viswamitra, patiently bore his grief like the great mountain that bears
the earth. That best of Munis, that foremost of intelligent men, was
resolved rather to sacrifice his own life than exterminate (in anger) the
race of Kusikas. The illustrious Rishi threw himself down from the summit
of Meru, but he descended on the stony ground as though on a heap of
cotton. And, O son of Pandu, when the illustrious one found that death
did not result from that fall, he kindled a huge fire in the forest and
entered it with alacrity. But that fire, though burning brightly,
consumed him not. O slayer of foes, that blazing fire seemed to him cool.
Then the great Muni under the influence of grief, beholding the sea, tied
a stony weight to his neck and threw himself into its waters. But the
waves soon cast him ashore. At last when that Brahmana of rigid vows
succeeded not in killing himself by any means, he returned, in distress
of heart, to his asylum.'"



SECTION CLXXIX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Beholding his asylum bereft of his children,
the Muni afflicted with great grief left it again. And in course of his
wandering he saw, O Partha, a river swollen with the waters of the rainy
season, sweeping away numberless trees and plants that had grown on its
margin. Beholding this, O thou of Kuru's race, the distressed Muni
thinking that he would certainly be drowned if he fell into the waters of
that river, he tied himself strongly with several cords and flung
himself, under the influence of grief, into the current of that mighty
stream. But, O slayer of foes, that stream soon cut those cords and cast
the Rishi ashore. And the Rishi rose from the bank, freed from the cords
with which he had tied himself. And because his cords were thus broken
off by the violence of the current, the Rishi called the stream by the
name of Vipasa (the cord-breaker). For his grief the Muni could not, from
that time, stay in one place; he began to wander over mountains and along
rivers and lakes. And beholding once again a river named Haimavati
(flowing from Himavat) of terrible aspect and full of fierce crocodiles
and other (aquatic) monsters, the Rishi threw himself into it, but the
river mistaking the Brahmana for a mass of (unquenchable) fire,
immediately flew in a hundred different directions, and hath been known
ever since by the name of the Satadru (the river of a hundred courses).
Seeing himself on the dry land even there he exclaimed, 'O, I cannot die
by my own hands!' Saying this, the Rishi once more bent his steps towards
his asylum. Crossing numberless mountains and countries, as he was about
to re-enter his asylum, he was followed by his daughter-in-law named
Adrisyanti. As she neared him, he heard the sound from behind of a very
intelligent recitation of the Vedas with the six graces of elocution.
Hearing that sound, the Rishi asked, 'Who is it that followeth me?' His
daughter-in-law then answered, 'I am Adrisyanti, the wife of Saktri. I am
helpless, though devoted to asceticism.' Hearing her, Vasishtha said, 'O
daughter, whose is this voice that I heard, repeating the Vedas along
with the Angas like unto the voice of Saktri reciting the Vedas with the
Angas?' Adrisyanti answered, 'I bear in my womb a child by thy son
Saktri. He hath been here full twelve years. The voice thou hearest is
that of the Muni, who is reciting the Vedas.'

"The Gandharva continued, 'Thus addressed by her the illustrious
Vasishtha became exceedingly glad. And saying, 'O, there is a child (of
my race)!'--he refrained, O Partha, from self-destruction. The sinless
one accompanied by his daughter-in-law, then returned to his asylum. And
the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada.
The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi,
became filled with wrath and rose up, desiring to devour him. And
Adrisyanti beholding before her that the Rakshasa of cruel deeds,
addressed Vasishtha in these words, full of anxiety and fear, 'O
illustrious one, the cruel Rakshasa, like unto Death himself armed with
(his) fierce club, cometh towards us with a wooden club in hand! There is
none else on earth, except thee, O illustrious one, and, O foremost of
all that are conversant with the Vedas to restrain him today. Protect me,
O illustrious one, from this cruel wretch of terrible mien. Surely, the
Rakshasa cometh hither to devour us' Vasishtha, hearing this, said, 'Fear
not, O daughter, there is no need of any fear from any Rakshasa. This one
is no Rakshasa from whom thou apprehendest such imminent danger. This is
king Kalmashapada endued with great energy and celebrated on earth. That
terrible man dwelleth in these woods.'

"The Gandharva continued, 'Beholding him advancing, the illustrious Rishi
Vasishtha, endued with great energy, restrained him, O Bharata, by
uttering the sound Hum. Sprinkling him again with water sanctified with
incantations the Rishi freed the monarch from that terrible curse. For
twelve years the monarch had been overwhelmed by the energy of
Vasishtha's son like Surya seized by the planet (Rahu) during the season
of an eclipse. Freed from the Rakshasa the monarch illumined that large
forest by his splendour like the sun illumining the evening clouds.
Recovering his power of reason, the king saluted that best of Rishis with
joined palms and said, 'O illustrious one, I am the son of Sudasa and thy
disciple, O best of Munis! O, tell me what is thy pleasure and what I am
to do.' Vasishtha replied, saying, 'My desire hath already been
accomplished. Return now to thy kingdom and rule thy subjects. And, O
chief of men, never insult Brahmanas any more.' The monarch replied, 'O
illustrious one, I shall never more insult superior Brahmanas. In
obedience to thy command I shall always worship Brahmanas. But, O best of
Brahmanas, I desire to obtain from thee that by which, O foremost of all
that are conversant with the Vedas, I may be freed from the debt I owe to
the race of Ikshvaku! O best of men, it behoveth thee to grant me, for
the perpetuation of Ikshvaku's race, a desirable son possessing beauty
and accomplishments and good behaviour.'

"The Gandharva continued, 'Thus addressed, Vasishtha, that best of
Brahmanas devoted to truth replied unto that mighty bowman of a monarch,
saying, 'I will give you.' After some time, O prince of men, Vasishtha,
accompanied by the monarch, went to the latter's capital known all over
the earth by the name of Ayodhya. The citizens in great joy came out to
receive the sinless and illustrious one, like the dwellers in heaven
coming out to receive their chief. The monarch, accompanied by Vasishtha,
re-entered his auspicious capital after a long time. The citizens of
Ayodhya beheld their king accompanied by his priest, as if he were the
rising sun. The monarch who was superior to everyone in beauty filled by
his splendour the whole town of Ayodhya, like the autumnal moon filling
by his splendour the whole firmament. And the excellent city itself, in
consequence of its streets having been watered and swept, and of the rows
of banners and pendants beautifying it all around, gladdened the
monarch's heart. And, O prince of Kuru's race, the city filled as it was
with joyous and healthy souls, in consequence of his presence, looked gay
like Amaravati with the presence of the chief of the celestials. After
the royal sage had entered his capital, the queen, at the king's command,
approached Vasishtha. The great Rishi, making a covenant with her, united
himself with her according to the high ordinance. And after a little
while, when the queen conceived, that best of Rishis, receiving the
reverential salutations of the king, went back to his asylum. The queen
bore the embryo in her womb for a long time. When she saw that she did
not bring forth anything, she tore open her womb by a piece of stone. It
was then that at the twelfth year (of the conception) was born Asmaka,
that bull amongst men, that royal sage who founded (the city of)
Paudanya.'"



SECTION CLXXX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Then, O Partha, Adrisyanti, who had been
residing in Vasishtha's asylum, brought forth (when the time came) a son
who was the perpetuator of Saktri's race and who was a second Saktri in
everything. O foremost of Bharatas, that best of Munis, the illustrious
Vasishtha himself performed the usual after-birth ceremonies of his
grandson. And, because the Rishi Vasishtha had resolved on
self-destruction but had abstained therefrom as soon as he knew of the
existence of that child, that child, when born, was called Parasara (the
vivifier of the dead). The virtuous Parasara, from the day of his birth,
knew Vasishtha for his father and behaved towards the Muni as such. One
day, O son of Kunti, the child addressed Vasishtha, that first of
Brahmana sages, as father, in the presence of his mother Adrisyanti.
Adrisyanti, hearing the very intelligible sound father sweetly uttered by
her son, addressed him with tearful eyes and said, 'O child, do not
address this thy grandfather as father? Thy father, O son, has been
devoured by a Rakshasa in a different forest. O innocent one, he is not
thy father whom thou regardest so. The revered one is the father of that
celebrated father of thine.' Thus addressed by his mother that best of
Rishis of truthful speech, gave way to sorrow, but soon fired up and
resolved to destroy the whole creation. Then that illustrious and great
ascetic Vasishtha, that foremost of all persons conversant with Brahma,
that son of Mitravaruna, that Rishi acquainted with positive truth,
addressed his grandson who had set his heart upon the destruction of the
world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in
driving out that resolution from his grandson's mind.'

"The Gandharva continued, 'Then Vasishtha said, 'There was a celebrated
king of the name of Kritavirya. That bull among the kings of the earth
was the disciple of the Veda-knowing Bhrigus. That king, O child, after
performing the Soma sacrifice, gratified the Brahmanas with great
presents of rice and wealth. After that monarch had ascended to heaven,
an occasion came when his descendants were in want of wealth. And knowing
that the Bhrigus were rich, those princes went unto those best of
Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect
their wealth, buried it under earth; and some from fear of the
Kshatriyas, began to give away their wealth unto (other) Brahmanas; while
some amongst them duly gave unto the Kshatriyas whatever they wanted. It
happened, however, that some Kshatriyas, in digging as they pleased at
the house of particular Bhargava, came upon a large treasure. And the
treasure was seen by all those bulls among Kshatriyas who had been there.
Enraged at what they regarded as the deceitful behaviour of the Bhrigus,
the Kshatriyas insulted the Brahmanas, though the latter asked for mercy.
And those mighty bowmen began to slaughter the Bhrigus with their sharp
arrows. And the Kshatriyas wandered over the earth, slaughtering even the
embryos that were in the wombs of the women of the Bhrigu race. And while
the Bhrigu race was thus being exterminated, the women of that tribe fled
from fear to the inaccessible mountains of Himavat. And one amongst these
women, of tapering thighs, desiring to perpetuate her husband's race,
held in one of her thighs an embryo endued with great energy. A certain
Brahmana woman, however, who came to know this fact, went from fear unto
the Kshatriyas and reported the matter unto them. And the Kshatriyas then
went to destroy that embryo. Arrived at the place, they beheld the
would-be mother blazing with inborn energy, and the child that was in her
thigh came out tearing up the thigh and dazzling the eyes of those
Kshatriyas like the midday sun. Thus deprived of their eyes, the
Kshatriyas began to wander over those inaccessible mountains. And
distressed at the loss of sight, the princes were afflicted with woe, and
desirous of regaining the use of their eyes they resolved to seek the
protection of that faultless woman. Then those Kshatriyas, afflicted with
sorrow, and from loss of sight like unto a fire that hath gone out,
addressed with anxious hearts that illustrious lady, saying, 'By thy
grace. O lady, we wish to be restored to sight. We shall then return to
our homes all together and abstain for ever from our sinful practice. O
handsome one, it behoveth thee with thy child to show us mercy. It
behoveth thee to favour these kings by granting them their eye-sight.'"



SECTION CLXXXI

(Chaitraratha Parva continued)

"Vasishtha continued, 'The Brahmana lady, thus addressed by them, said,
'Ye children, I have not robbed you of your eye-sight, nor am I angry
with you. This child, however, of the Bhrigu race hath certainly been
angry with you. There is little doubt, ye children, that ye have been
robbed of your sight by that illustrious child whose wrath hath been
kindled at the remembrance of the slaughter of his race. Ye children,
while ye were destroying even the embryos of the Bhrigu race, this child
was held by me in my thigh for a hundred years! And in order that the
prosperity of Bhrigu's race might be restored, the entire Vedas with
their branches came unto this one even while he was in the womb. It is
plain that this scion of the Bhrigu race, enraged at the slaughter of his
fathers, desireth to slay you! It is by his celestial energy that your
eyes have been scorched. Therefore, ye children, pray ye unto this my
excellent child born of my thigh. Propitiated by your homage he may
restore your eye-sight.'

"Vasishtha continued, 'Hearing those words of the Brahmana lady, all
these princes addressed the thigh-born child, saying, 'Be propitious!'
And the child became propitious unto them. And that best of Brahmana
Rishis, in consequence of his having been born after tearing open his
mother's thigh, came to be known throughout the three worlds by the name
of Aurva (thigh-born). And those princes regaining their eye-sight went
away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the
whole world. And the high-souled Rishi set his heart, O child, upon the
destruction of every creature in the world. And that scion of the Bhrigu
race, for paying homage (as he regarded) unto his slaughtered ancestors,
devoted himself to the austerest of penances with the object of
destroying the whole world. And desirous of gratifying his ancestors, the
Rishi afflicted by his severe asceticism the three worlds with the
celestials, the Asuras and human beings. The Pitris, then, learning what
the child of their race was about, all came from their own region unto
the Rishi and addressing him said:

'Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath
been witnessed by us. Be propitious unto the three worlds. O, control thy
wrath. O child, it was not from incapacity that the Bhrigus of souls
under complete control were, all of them, indifferent to their own
destruction at the hands of the murderous Kshatriyas. O child, when we
grew weary of the long periods of life alloted to us, it was then that we
desired our own destruction through the instrumentality of the
Kshatriyas. The wealth that the Bhrigus had placed in their house
underground had been placed only with the object of enraging the
Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as
we were desirous of heaven, of what use could wealth be to us? The
treasurer of heaven (Kuvera) had kept a large treasure for us. When we
found that death could not, by any means, overtake us all, it was then, O
child, that we regarded this as the best means (of compassing our
desire). They who commit suicide never attain to regions that are
blessed. Reflecting upon this, we abstained from self-destruction. That
which, therefore thou desirest to do is not agreeable to us. Restrain thy
mind, therefore, from the sinful act of destroying the whole world. O
child, destroy not the Kshatriyas nor the seven worlds. O, kill this
wrath of thine that staineth thy ascetic energy.'"



SECTION CLXXXII

(Chaitraratha Parva continued)

"The Gandharva said, 'Vasishtha after this, continued the narration
saying, 'Hearing these words of the Pitris, Aurva, O child, replied unto
them to this effect:

'Ye Pitris, the vow I have made from anger for the destruction of all the
worlds, must not go in vain. I cannot consent to be one whose anger and
vows are futile. Like fire consuming dry woods, this rage of mine will
certainly consume me if I do not accomplish my vow. The man that
represseth his wrath that hath been excited by (adequate) cause, becometh
incapable of duly compassing the three ends of life (viz., religion,
profit and pleasure). The wrath that kings desirous of subjugating the
whole earth exhibit, is not without its uses. It serveth to restrain the
wicked and to protect the honest. While lying unborn within my mother's
thigh, I heard the doleful cries of my mother and other women of the
Bhrigu race who were then being exterminated by the Kshatriyas. Ye
Pitris, when those wretches of Kshatriyas began to exterminate the
Bhrigus together with unborn children of their race, it was then that
wrath filled my soul. My mother and the other women of our race, each in
an advanced state of pregnancy, and my father, while terribly alarmed,
found not in all the worlds a single protector. Then when the Bhrigu
women found not a single protector, my mother held me in one of her
thighs. If there be a punisher of crimes in the worlds no one in all the
worlds would dare commit a crime; if he findeth not a punisher, the
number of sinners becometh large. The man who having the power to prevent
or punish sin doth not do so knowing that a sin hath been committed, is
himself defiled by that sin. When kings and others, capable of protecting
my fathers, protect them not, postponing that duty preferring the
pleasures of life, I have just cause to be enraged with them. I am the
lord of the creation, capable of punishing its iniquity. I am incapable
of obeying your command. Capable of punishing this crime, if I abstain
from so doing, men will once more have to undergo a similar persecution.
The fire of my wrath too that is ready to consume the worlds, if
repressed, will certainly consume by its own energy my own self. Ye
masters, I know that ye ever seek the good of the worlds: direct me,
therefore, as to what may benefit both myself and the worlds.'

"Vasishtha continued, 'The Pitris replied saying, O, throw this fire that
is born of thy wrath and that desireth to consume the worlds, into the
waters. That will do thee good. The worlds, indeed, are all dependent on
water (as their elementary cause). Every juicy substance containeth
water, indeed the whole universe is made of water. Therefore, O thou best
of Brahmanas, cast thou this fire of thy wrath into the waters. If,
therefore, thou desirest it, O Brahmana, let this fire born of thy wrath
abide in the great ocean, consuming the waters thereof, for it hath been
said that the worlds are made of water. In this way, O thou sinless one,
thy word will be rendered true, and the worlds with the gods will not be
destroyed.'

"Vasishtha continued, 'Then, O child, Aurva cast the fire of his wrath
into the abode of Varuna. And that fire which consumeth the waters of the
great ocean, became like unto a large horse's head which persons
conversant with the Vedas call by the name of Vadavamukha. And emitting
itself from that mouth it consumeth the waters of the mighty ocean. Blest
be thou! It behoveth not thee, therefore, to destroy the worlds. O thou
Parasara, who art acquainted with the higher regions, thou foremost of
wise men!'"



SECTION CLXXXIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'The Brahmana sage (Parasara) thus addressed by
the illustrious Vasishtha restrained his wrath from destroying the
worlds. But the Rishi Parasara endued with great energy--the son of
Saktri--the foremost of all persons acquainted with the Vedas--performed
a grand Rakshasa sacrifice. And remembering the slaughter of (his father)
Saktri, the great Muni began to consume the Rakshasas, young and old, in
the sacrifice he performed. And Vasishtha did not restrain him from this
slaughter of the Rakshasa, from the determination of not obstructing this
second vow (of his grandson). And in that sacrifice the great Muni
Parasara sat before three blazing fires, himself like unto a fourth fire.
And the son of Saktri, like the Sun just emerging from the clouds,
illuminated the whole firmament by that stainless sacrifice of his into
which large were the libations poured of clarified butter. Then Vasishtha
and the other Rishis regarded that Muni blazing with his own energy as if
he were the second Sun. Then the great Rishi Atri of liberal soul
desirous of ending that sacrifice, an achievement highly difficult for
others,--came to that place. And there also came, O thou slayer of all
foes, Pulastya and Pulaha, and Kratu the performer of many great
sacrifices, all influenced by the desire of saving the Rakshasas. And, O
thou bull of the Bharata race, Pulastya then, seeing that many Rakshasas
had already been slain, told these words unto Parasara that oppressor of
all enemies:

'There is no obstruction, I hope, to this sacrifice of thine, O child!
Takest thou any pleasure, O child, in this slaughter of even all those
innocent Rakshasas that know nothing of thy father's death. It behoveth
thee not to destroy any creatures thus. This, O child, is not the
occupation of a Brahmana devoted to asceticism. Peace is the highest
virtue. Therefore, O Parasara, establish thou peace. How hast thou, O
Parasara, being so superior, engaged thyself in such a sinful practice?
It behoveth not thee to transgress against Saktri himself who was
well-acquainted with all rules of morality. It behoveth not thee to
extirpate any creatures. O descendant of Vasishtha's race, that which
befell thy father was brought about by his own curse. It was for his own
fault that Saktri was taken hence unto heaven. O Muni, no Rakshasa was
capable of devouring Saktri; he himself provided for his own death. And,
O Parasara, Viswamitra was only a blind instrument in that matter. Both
Saktri and Kalmashapada, having ascended to heaven are enjoying great
happiness. And, the other sons also of the great Rishi Vasishtha who were
younger than Saktri, are even now enjoying themselves with the
celestials. And, O child, O offspring of Vasishtha's son, thou hast also
been, in this sacrifice, only an instrument in the destruction of these
innocent Rakshasas. O, blest be thou! Abandon this sacrifice of thine.
Let it come to an end.'

"The Gandharva continued, 'Thus addressed by Pulastya, as also by the
intelligent Vasishtha, that mighty Muni--the son of Saktri then brought
that sacrifice to an end. And the Rishi cast the fire that he had ignited
for the purpose of the Rakshasas' sacrifice into the deep woods on the
north of the Himavat. And that fire may be seen to this day consuming
Rakshasas and trees and stones in all seasons.'"



SECTION CLXXXIV

(Chaitraratha Parva continued)

"Arjuna asked, 'What for, O Gandharva, did king Kalmashapada command his
queen to go unto that foremost of all persons conversant with the
Vedas--the master Vasishtha? Why also did that illustrious and great
Rishi Vasishtha himself who was acquainted with every rule of morality
know a woman he should not have known? O friend, was this an act of sin
on the part of Vasishtha? It behoveth thee to remove the doubts I
entertain and refer to thee for solution.'

"The Gandharva replied, saying, 'O irrepressible Dhananjaya, listen to me
as I answer the question thou hast asked in respect of Vasishtha and king
Kalmashapada that cherisher of friends. O thou best of the Bharatas, I
have told thee all about the curse of king Kalmashapada by Saktri, the
illustrious son of Vasishtha. Brought under the influence of the curse,
that smiter of all foes--king Kalmashapada--with eyes whirling in anger
went out of his capital accompanied by his wife. And entering with his
wife the solitary woods the king began to wander about. And one day while
the king under the influence of the curse was wandering through that
forest abounding in several kinds of deer and various other animals and
overgrown with numerous large trees and shrubs and creepers and
resounding with terrible cries, he became exceedingly hungry. And the
monarch thereupon began to search for some food. Pinched with hunger, the
king at last saw, in a very solitary part of the woods, a Brahmana and
his wife enjoying each other. Alarmed at beholding the monarch the couple
ran away, their desire ungratified. Pursuing the retreating pair, the
king forcibly seized the Brahmana. Then the Brahmani, beholding her lord
seized, addressed the monarch, saying, 'Listen to what I say, O monarch
of excellent vows! It is known all over the world that thou art born in
the solar race, and that thou art ever vigilant in the practice of
morality and devoted to the service of thy superiors. It behoveth thee
not to commit sin, O thou irrepressible one, deprived though thou hast
been of thy senses by (the Rishi's) curse. My season hath come, and
wishful of my husband's company I was connected with him. I have not been
gratified yet. Be propitious unto us, O thou best of kings! Liberate my
husband.' The monarch, however, without listening to her cries cruelly
devoured her husband like a tiger devouring its desirable prey. Possessed
with wrath at this sight, the tears that that woman shed blazed up like
fire and consumed everything in that place. Afflicted with grief at the
calamity that overtook her lord, the Brahmani in anger cursed the royal
sage Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured
under my very nose my illustrious husband dear unto me, even before my
desires have been gratified, therefore shall thou, O wicked one afflicted
by my curse, meet with instant death when thou goest in for thy wife in
season. And thy wife, O wretch, shall bring forth a son uniting herself
with that Rishi Vasishtha whose children have been devoured by thee. And
that child, O worst of kings, shall be the perpetuator of thy race.' And
cursing the monarch thus, that lady of Angira's house bearing every
auspicious mark, entered the blazing fire in the very sight of the
monarch. And, O thou oppressor of all foes, the illustrious and exalted
Vasishtha by his ascetic power and spiritual insight immediately knew
all. And long after this, when the king became freed from his curse, he
approached his wife Madayanati when her season came. But Madayanati
softly sent him away. Under the influence of passion the monarch had no
recollection of that curse. Hearing, however, the words of his wife, the
best of kings became terribly alarmed. And recollecting the curse he
repented bitterly of what he had done. It was for this reason, O thou
best of men, that the monarch infected with the Brahmani's curse,
appointed Vasishtha to beget a son upon his queen.'"



SECTION CLXXXV

(Chaitraratha Parva continued)

"Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell
us, therefore, which Veda-knowing Brahmana is worthy to be appointed as
our priest.'

"The Gandharva replied, 'There is in these woods a shrine of the name of
Utkochaka. Dhaumya, the younger brother of Devala is engaged there in
ascetic penances. Appoint him, if ye desire, your priest."

"Vaisampayana said, 'Then Arjuna, highly pleased with everything that had
happened, gave unto that Gandharva, his weapon of fire with befitting
ceremonies. And addressing him, the Pandava also said, 'O thou best of
Gandharvas, let the horses thou givest us remain with thee for a time.
When the occasion cometh, we will take them from thee. Blest be thou.'
Then the Gandharva and the Pandavas, respectfully saluting each other,
left the delightful banks of the Bhagirathi and went wheresoever they
desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred
asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the
foremost of all conversant with the Vedas, receiving them with presents
of wild fruits and (edible) roots, consented to become their priest. And
the Pandavas with their mother forming the sixth of the company, having
obtained that Brahmana as their priest regarded their sovereignty and
kingdom as already regained and the daughter of the Panchala king as
already obtained in the Swayamavara. And those bulls of the Bharata race,
having obtained the master Dhaumya as their priest, also regarded
themselves as placed under a powerful protector. And the high-souled
Dhaumya, acquainted with the true meaning of the Vedas and every rule of
morality, becoming the spiritual preceptor of the virtuous Pandavas, made
them his Yajamanas (spiritual disciples). And that Brahmana, beholding
those heroes endued with intelligence and strength and perseverance like
unto the celestials, regarded them as already restored, by virtue of
their own accomplishments to their sovereignty and kingdom. Then those
kings of men, having had benedictions uttered upon them by that Brahmana,
resolved to go, accompanied by him, to the Swayamvara of the Princess of
Panchala.'"



SECTION CLXXXVI

(Swayamvara Parva)

"Vaisampayana said, 'Then those tigers among men--those brothers--the
five Pandavas, set out for Panchala to behold that country and Draupadi
and the festivities (in view of her marriage). And those tigers among
men--those oppressors of all enemies--in going along with their mother,
saw on the way numerous Brahmanas proceeding together. And those
Brahmanas who were all Brahmacharis beholding the Pandavas, O king, asked
them, 'Where are ye going to? Whence also are ye come?' And Yudhishthira
replied unto them, saying, 'Ye bulls among Brahmanas, know ye that we are
uterine brothers proceeding together with our mother. We are coming even
from Ekachakra.' The Brahmanas then said, 'Go ye this very day to the
abode of Drupada in the country of the Panchalas. A great Swayamvara
takes place there, on which a large sum of money will be spent. We also
are proceeding thither. Let us all go together. Extraordinary festivities
will take place (in Drupada's abode). The illustrious Yajnasena,
otherwise called Drupada, had a daughter risen from the centre of the
sacrificial altar. Of eyes like lotus-petals and of faultless features
endued with youth and intelligence, she is extremely beautiful. And the
slender-waisted Draupadi of every feature perfectly faultless, and whose
body emitteth a fragrance like unto that of the blue lotus for two full
miles around, is the sister of the strong-armed Dhrishtadyumna gifted
with great prowess--the (would-be) slayer of Drona--who was born with
natural mail and sword and bow and arrows from the blazing fire, himself
like unto the second Fire. And that daughter of Yajnasena will select a
husband from among the invited princes. And we are repairing thither to
behold her and the festivities on the occasion, like unto the festivities
of heaven. And to that Swayamvara will come from various lands kings and
princes who are performers of sacrifices in which the presents to the
Brahmanas are large: who are devoted to study, are holy, illustrious, and
of rigid vows; who are young and handsome; and who are mighty
car-warriors and accomplished in arms. Desirous of winning (the hand of)
the maiden those monarchs will all give away much wealth and kine and
food and other articles of enjoyment. And taking all they will give away
and witnessing the Swayamvara, and enjoying the festivities, we shall go
wheresoever we like. And there will also come unto that Swayamvara, from
various countries, actors, and bards singing the panegyrics of kings, and
dancers, and reciters of Puranas, and heralds, and powerful athletes. And
beholding all these sights and taking what will be given away to
illustrious ones, ye will return with us. Ye are all handsome and like
unto the celestials! Beholding you, Krishna may, by chance, choose some
one amongst you superior to the rest. This thy brother of mighty arms and
handsome and endued with beauty also, engaged in (athletic) encounters,
may, by chance, earn great wealth.'

"On hearing these words of the Brahmanas, Yudhishthira replied, 'Ye
Brahmanas, we will all go with you to witness that maiden's
Swayamvara--that excellent jubilee.'"



SECTION CLXXXVII

(Swayamvara Parva continued)

"Vaisampayana said, 'Thus addressed by the Brahmanas, the Pandavas, O
Janamejaya, proceeded towards the country of the southern Panchalas ruled
over by the king Drupada. And on their way those heroes beheld the
illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless.
And duly saluting the Rishi and saluted by him, after their conversation
was over, commanded by him they proceeded to Drupada's abode. And those
mighty chariot-fighters proceeded by slow stages staying for some time
within those beautiful woods and by fine lakes that they beheld along
their way. Devoted to study, pure in their practices, amiable, and
sweet-speeched, the Pandavas at last entered the country of the
Panchalas. And beholding the capital, as also the fort, they took up
their quarters in the house of a potter, Adopting the Brahmanical
profession, they began to lead an eleemosynary life. And no men
recognised those heroes during their stay in Drupada's capital.

"Yajnasena always cherished the desire of bestowing his daughter on
Kiriti (Arjuna), the son of Pandu. But he never spoke of it to anybody.
And, O Janamejaya, the king of Panchala thinking of Arjuna caused a very
stiff bow to be made that was incapable of being bent by any except
Arjuna. Causing some machinery to be erected in the sky, the king set up
a mark attached to that machinery. And Drupada said, 'He that will string
this bow and with these well-adorned arrows shoot the mark above the
machine shall obtain my daughter.'

"Vaisampayana continued, 'With these words king Drupada proclaimed the
Swayamvara. On hearing of them, O Bharata, the kings of other lands came
to his capital. And there came also many illustrious Rishis desirous of
beholding the Swayamvara. And there came also, O king, Duryodhana and the
Kurus accompanied by Kama. There also came many superior Brahmanas from
every country. And the monarchs who came there were all received with
reverence by the illustrious Drupada. Desirous of beholding the
Swayamvara, the citizens, roaring like the sea, all took their seats on
the platforms that were erected around the amphitheatre. The monarch
entered the grand amphitheatre by the north-eastern gate. And the
amphitheatre which itself had been erected on an auspicious and level
plain to the north-east of Drupada's capital, was surrounded by beautiful
mansions. And it was enclosed on all sides with high walls and a moat
with arched doorways here and there. The vast amphitheatre was also
shaded by a canopy of various colours. And resounding with the notes of
thousands of trumpets, it was scented with black aloes and sprinkled all
over with water mixed with sandal-paste and decorated with garlands of
flowers. It was surrounded with high mansions perfectly white and
resembling the cloud-kissing peaks of Kailasa. The windows of those
mansions were covered with net works of gold; the walls were set with
diamonds and precious costly carpets and cloths. All those mansions
adorned with wreaths and garlands of flowers and rendered fragrant with
excellent aloes, were all white and spotless, like unto the necks of
swans. And the fragrance therefrom could be perceived from the distance
of a Yojana (eight miles). And they were each furnished with a hundred
doors wide enough to admit a crowd of persons; they were adorned with
costly beds and carpets, and beautified with various metals; they
resembled the peaks of the Himavat. And in those seven-storied houses of
various sizes dwelt the monarchs invited by Drupada whose persons were
adorned with every ornament and who were possessed with the desire of
excelling one another. And the inhabitants of the city and the country
who had come to behold Krishna and taken their seats on the excellent
platforms erected around, beheld seated within those mansions those lions
among kings who were all endued with the energy of great souls. And those
exalted sovereigns were all adorned with the fragrant paste of the black
aloe. Of great liberality, they were all devoted to Brahma and they
protected their kingdoms against all foes. And for their own good deeds
they were loved by the whole world.

"The Pandavas, too, entering that amphitheatre, sat with the Brahmanas
and beheld the unequalled affluence of the king of the Panchalas. And
that concourse of princes, Brahmanas, and others, looking gay at the
performances of actors and dancers (large presents of every kind of
wealth being constantly made), began to swell day by day. And it lasted,
O king, several days, till on the sixteenth day when it was at its full,
the daughter of Drupada, O thou bull of the Bharata race, having washed
herself clean entered the amphitheatre, richly attired and adorned with
every ornament and bearing in her hand a dish of gold (whereon were the
usual offerings of Arghya) and a garland of flowers. Then the priest of
the lunar race--a holy Brahmana conversant with all mantras--ignited the
sacrificial fire and poured on it with due rites libations of clarified
butter. And gratifying Agni by these libations and making the Brahmanas
utter the auspicious formula of benediction, stopped the musical
instruments that were playing all around. And when that vast
amphitheatre, O monarch, became perfectly still, Dhrishtadyumna possessed
of a voice deep as the sound of the kettledrum or the clouds, taking hold
of his sister's arm, stood in the midst of that concourse, and said, with
a voice loud and deep as the roar of the clouds, these charming words of
excellent import, 'Hear ye assembled kings, this is the bow, that is the
mark, and these are the arrows. Shoot the mark through the orifice of the
machine with these five sharpened arrows. Truly do I say that, possessed
of lineage, beauty of persons, and strength whoever achieveth this great
feat shall obtain today this my sister, Krishna for his wife.' Having
thus spoken unto the assembled monarchs Drupada's son then addressed his
sister, reciting unto her the names and lineages and achievements of
those assembled lords of the earth.'"



SECTION CLXXXVIII

(Swayamvara Parva continued)

"Dhrishtadyumna said, 'Duryodhana, Durvisaha, Durmukha and
Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and
Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana,
Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali,
and Tuhunda, and Vikata; these, O sister, and many other mighty sons of
Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand.
Innumerable other illustrious monarchs all bulls among Kshatriyas--have
also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons
of the king Gandhara--have also come. Foremost of all wielders of
weapons--the illustrious Aswatthaman and Bhoja, adorned with every
ornament have also come for thee. Vrihanta, Manimana, Dandadhara,
Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and
Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama
and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja,
Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman,
Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and
Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with
great energy, Kalinga, Tamralipta, the king of Pattana, the mighty
car-warrior Salya, the king of Madra, with his son, the heroic
Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons,
all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and
Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi,
the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana
(Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva,
Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the
high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu,
Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika,
Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all
these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son
of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka,
Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the
king of Kosala, Sisupala and the powerful Jarasandha, these and many
other great kings--all Kshatriyas celebrated throughout the world--have
come, O blessed one, for thee. Endued with prowess, these will shoot the
mark. And thou shalt choose him for thy husband who amongst these will
shoot the mark.'"



SECTION CLXXXIX

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those youthful princes adorned with ear-rings,
vying with one another and each regarding himself accomplished in arms
and gifted with might, stood up brandishing their weapons. And
intoxicated with pride of beauty, prowess, lineage, knowledge, wealth,
and youth, they were like Himalayan elephants in the season of rut with
crowns split from excess of temporal juice. And beholding each other with
jealousy and influenced by the god of desire, they suddenly rose up from
their royal seats, exclaiming 'Krishna shall be mine.' And the Kshatriyas
assembled in that amphitheatre, each desirous of winning the daughter of
Drupada, looked like the celestial (of old) standing round Uma, the
daughter of the King of mountains. Afflicted with the shafts of the god
of the flowery bow and with hearts utterly lost in the contemplation of
Krishna, those princes descended into the amphitheatre for winning the
Panchala maiden and began to regard even their best friends with
jealousy. And there came also the celestials on their cars, with the
Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and
all the Marutas, and Kuvera with Yama walking ahead. And there came also
the Daityas and the Suparnas, the great Nagas and the celestial Rishis,
the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and
the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and
Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava
tribes who obeyed the leadership of Krishna were also there, viewing the
scene. And beholding those elephants in rut--the five
(Pandavas)--attracted towards Draupadi like mighty elephants towards a
lake overgrown with lotuses, or like fire covered with ashes, Krishna the
foremost of Yadu heroes began to reflect. And he said unto Rama
(Valadeva), 'That is Yudhishthira; that is Bhima with Jishnu (Arjuna);
and those are the twin heroes.' And Rama surveying them slowly cast a
glance of satisfaction at Krishna. Biting their nether lips in wrath, the
other heroes there--sons and grandsons of kings--with their eyes and
hearts and thoughts set on Krishna, looked with expanded eyes on Draupadi
alone without noticing the Pandavas. And the sons of Pritha also, of
mighty arms, and the illustrious twin heroes, beholding Draupadi, were
all likewise struck by the shafts of Kama. And crowded with celestial
Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and
filled with celestial perfumes and scattered over with celestial flowers,
and resounding with the kettle-drum and the deep hum of infinite voices,
and echoing with the softer music of the flute, the Vina, and the tabor,
the cars of the celestials could scarcely find a passage through the
firmament. Then those princes--Karna, Duryodhana, Salwa, Salya,
Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Banga,
Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many
other sons and grandsons of kings,--sovereigns of territories with eyes
like lotus-petals,--one after another began to exhibit prowess for
(winning) that maiden of unrivalled beauty. Adorned with crowns,
garlands, bracelets, and other ornaments, endued with mighty arms,
possessed of prowess and vigour and bursting with strength and energy,
those princes could not, even in imagination, string that bow of
extraordinary stiffness.

"And (some amongst) those kings in exerting with swelling lips each
according to his strength, education, skill, and energy,--to string that
bow, were tossed on the ground and lay perfectly motionless for some
time. Their strength spent and their crowns and garlands loosened from
their persons, they began to pant for breath and their ambition of
winning that fair maiden was cooled. Tossed by that tough bow, and their
garlands and bracelets and other ornaments disordered, they began to
utter exclamations of woe. And that assemblage of monarchs, their hope of
obtaining Krishna gone, looked sad and woeful. And beholding the plight
of those monarchs, Karna that foremost of all wielders of the bow went to
where the bow was, and quickly raising it strung it and placed the arrows
on the string. And beholding the son of Surya--Karna of the Suta
tribe--like unto fire, or Soma, or Surya himself, resolved to shoot the
mark, those foremost of bowmen--the sons of Pandu--regarded the mark as
already shot and brought down upon the ground. But seeing Karna, Draupadi
loudly said, 'I will not select a Suta for my lord.' Then Karna, laughing
in vexation and casting glance at the Sun, threw aside the bow already
drawn to a circle.

Then when all those Kshatriyas gave up the task, the heroic king of the
Chedis--mighty as Yama (Pluto) himself--the illustrious and determined
Sisupala, the son of Damaghosa, in endeavouring to string the bow,
himself fell upon his knees on the ground. Then king Jarasandha endued
with great strength and powers, approaching the bow stood there for some
moment, fixed and motionless like a mountain. Tossed by the bow, he too
fell upon his knees on the ground, and rising up, the monarch left the
amphitheatre for (returning to) his kingdom. Then the great hero Salya,
the king of Madra, endued with great strength, in endeavouring to string
the bow fell upon his knees on the ground. At last when in that
assemblage consisting of highly respectable people, all the monarchs had
become subjects of derisive talk that foremost of heroes--Jishnu, the son
of Kunti--desired to string the bow and placed the arrows on the
bow-string.'"



SECTION CLXL

(Swayamvara Parva continued)

"Vaisampayana continued, 'When all the monarchs had desisted from
stringing that bow, the high-souled Jishnu arose from among the crowd of
Brahmanas seated in that assembly. And beholding Partha possessing the
complexion of Indra's banner, advancing towards the bow, the principal
Brahmanas shaking their deer-skins raised a loud clamour. And while some
were displeased, there were others that were well-pleased. And some there
were, possessed of intelligence and foresight, who addressing one another
said, 'Ye Brahmanas, how can a Brahmana stripling unpractised in arms and
weak in strength, string that bow which such celebrated Kshatriyas as
Salya and others endued with might and accomplished in the science and
practice of arms could not? If he doth not achieve success in this
untried task which he hath undertaken from a spirit of boyish
unsteadiness, the entire body of Brahmanas here will be rendered
ridiculous in the eyes of the assembled monarchs. Therefore, forbid this
Brahmana that he may not go to string the bow which he is even now
desirous of doing from vanity, childish daring, or mere unsteadiness.'
Others replied, 'We shall not be made ridiculous, nor shall we incur the
disrespect of anybody or the displeasure of the sovereigns. Some
remarked, 'This handsome youth is even like the trunk of a mighty
elephant, whose shoulders and arms and thighs are so well-built, who in
patience looks like the Himavat, whose gait is even like that of the
lion, and whose prowess seems to be like that of an elephant in rut, and
who is so resolute, that it is probable that he will accomplish this
feat. He has strength and resolution. If he had none, he would never go
of his own accord. Besides, there is nothing in the three worlds that
Brahmanas of all mortal men cannot accomplish. Abstaining from all food
or living upon air or eating of fruits, persevering in their vows, and
emaciated and weak, Brahmanas are ever strong in their own energy. One
should never disregard a Brahmana whether his acts be right or wrong, by
supposing him incapable of achieving any task that is great or little, or
that is fraught with bliss or woe. Rama the son of Jamadagni defeated in
battle, all the Kshatriyas. Agastya by his Brahma energy drank off the
fathomless ocean. Therefore, say ye, 'Let this youth bend the bow and
string it with ease' (and many said), 'So be it.' And the Brahmanas
continued speaking unto one another these and other words. Then Arjuna
approached the bow and stood there like a mountain. And walking round
that bow, and bending his head unto that giver of boons--the lord
Isana--and remembering Krishna also, he took it up. And that bow which
Rukma, Sunitha, Vakra, Radha's son, Duryodhana, Salya, and many other
kings accomplished in the science and practice of arms, could not even
with great exertion, string, Arjuna, the son of Indra, that foremost of
all persons endued with energy and like unto the younger brother of Indra
(Vishnu) in might, strung in the twinkling of an eye. And taking up the
five arrows he shot the mark and caused it to fall down on the ground
through the hole in the machine above which it had been placed. Then
there arose a loud uproar in the firmament, and the amphitheatre also
resounded with a loud clamour. And the gods showered celestial flowers on
the head of Partha the slayer of foes. And thousands of Brahmanas began
to wave their upper garments in joy. And all around, the monarchs who had
been unsuccessful, uttered exclamations of grief and despair. And flowers
were rained from the skies all over the amphitheatre. And the musicians
struck up in concert. Bards and heralds began to chant in sweet tones the
praises (of the hero who accomplished the feat). And beholding Arjuna,
Drupada--that slayer of foes,--was filled with joy. And the monarch
desired to assist with his forces the hero if the occasion arose. And
when the uproar was at its height, Yudhishthira, the foremost of all
virtuous men, accompanied by those first of men the twins, hastily left
the amphitheatre for returning to his temporary home. And Krishna
beholding the mark shot and beholding Partha also like unto Indra
himself, who had shot the mark, was filled with joy, and approached the
son of Kunti with a white robe and a garland of flowers. And Arjuna the
accomplisher of inconceivable feats, having won Draupadi by his success
in the amphitheatre, was saluted with reverence by all the Brahmanas. And
he soon after left the lists followed close by her who thus became his
wife.'"



SECTION CLXLI

(Swayamvara Parva continued)

"Vaisampayana said, 'When the king (Drupada) expressed his desire of
bestowing his daughter on that Brahmana (who had shot the mark), all
those monarchs who had been invited to the Swayamvara, looking at one
another, were suddenly filled with wrath. And they said, 'Passing us by
and treating the assembled monarchs as straw this Drupada desireth to
bestow his daughter--that first of women,--on a Brahmana! Having planted
the tree he cutteth it down when it is about to bear fruit. The wretch
regardeth us not: therefore let us slay him. He deserveth not our respect
nor the veneration due to age. Owing to such qualities of his, we shall,
therefore, slay this wretch that insulteth all kings, along with his son.
Inviting all the monarchs and entertaining them with excellent food, he
disregardeth us at last. In this assemblage of monarchs like unto a
conclave of the celestials, doth he not see a single monarch equal unto
himself? The Vedic declaration is well-known that the Swayamvara is for
the Kshatriyas. The Brahmanas have no claim in respect of a selection of
husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not
to select any one of us as her lord, let us cast her into the fire and
return to our kingdoms. As regards this Brahmana, although he hath, from
officiousness or avarice, done this injury to the monarchs, he should not
yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and
whatever other wealth we have, all exist for Brahmanas. Something must be
done here (even unto him), so that from fear of disgrace and the desire
of maintaining what properly belongeth unto each order, other Swayamvaras
may not terminate in this way.'

"Having addressed one another thus, those tigers among monarchs endued
with arms like unto spiked iron maces, took up their weapons and rushed
at Drupada to slay him then and there. And Drupada beholding those
monarchs all at once rushing towards him in anger with bows and arrows,
sought, from fear, the protection of the Brahmanas. But those mighty
bowmen (Bhima and Arjuna) of the Pandavas, capable of chastising all
foes, advanced to oppose those monarchs rushing towards them impetuously
like elephants in the season of rut. Then the monarchs with gloved
fingers and upraised weapons rushed in anger at the Kuru princes, Bhima
and Arjuna, to slay them. Then the mighty Bhima of extraordinary
achievements, endued with the strength of thunder, tore up like an
elephant a large tree and divested it of its leaves. And with that tree,
the strong-armed Bhima, the son of Pritha, that grinder of foes, stood,
like unto the mace-bearing king of the dead (Yama) armed with his fierce
mace, near Arjuna that bull amongst men. And beholding that feat of his
brother, Jishnu of extraordinary intelligence, himself also of
inconceivable feats, wondered much. And equal unto Indra himself in
achievements, shaking off all fear he stood with his bow ready to receive
those assailants. And beholding those feats of both Jishnu and his
brother, Damodara (Krishna) of superhuman intelligence and inconceivable
feats, addressing his brother, Halayudha (Valadeva) of fierce energy,
said, 'That hero there, of tread like that of a mighty lion, who draweth
the large bow in his hand four full cubits in length, is Arjuna! There is
no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero
who having speedily torn up the tree hath suddenly become ready to drive
off the monarchs is Vrikodara! For no one in the world, except Vrikodara,
could today perform such a feat in the field of battle. And that other
youth of eyes like unto lotus-petals, of full four cubits height, of gait
like that of a mighty lion, and humble withal, of fair complexion and
prominent and shining nose, who had, a little before, left the
amphitheatre, is Dharma's son (Yudhishthira). The two other youths, like
unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that
the sons of Pandu along with their mother Pritha had all escaped from the
conflagration of the house of lac.' Then Halayudha of complexion like
unto that of clouds uncharged with rain, addressing his younger brother
(Krishna), said with great satisfaction, 'O, I am happy to hear, as I do
from sheer good fortune, that our father's sister Pritha with the
foremost of the Kaurava princes have all escaped (from death)!'"



SECTION CLXLII

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those bulls among Brahmanas shaking their
deer-skins and water-pots made of cocoanut-shells exclaimed, 'Fear not,
we will fight the foe!' Arjuna smilingly addressing those Brahmanas
exclaiming thus, said, 'Stand ye aside as spectators (of the fray)
Showering hundreds of arrows furnished with straight points even I shall
check, like snakes with mantras, all those angry monarchs.' Having said
this, the mighty Arjuna taking up the bow he had obtained as dower
accompanied by his brother Bhima stood immovable as a mountain. And
beholding those Kshatriyas who were ever furious in battle with Karna
ahead, the heroic brothers rushed fearlessly at them like two elephants
rushing against a hostile elephant. Then those monarchs eager for the
fight fiercely exclaimed, 'The slaughter in battle of one desiring to
fight is permitted.' And saying this, the monarchs suddenly rushed
against the Brahmanas. And Karna endued with great energy rushed against
Jishnu for fight. And Salya the mighty king of Madra rushed against Bhima
like an elephant rushing against another for the sake of a she-elephant
in heat; while Duryodhana and others engaged with the Brahmanas,
skirmished with them lightly and carelessly. Then the illustrious Arjuna
beholding Karna, the son of Vikartana (Surya), advancing towards him,
drew his tough bow and pieced him with his sharp arrows. And the impetus
of those whetted arrows furnished with fierce energy made Radheya (Karna)
faint. Recovering consciousness Karna attacked Arjuna with greater care
than before. Then Karna and Arjuna, both foremost of victorious warriors,
desirous of vanquishing each other, fought madly on. And such was the
lightness of hand they both displayed that (each enveloped by the other's
shower of arrows) they both became invisible (unto the spectators of
their encounter). 'Behold the strength of my arms.'--'Mark, how I have
counteracted that feat,'--those were the words--intelligible to heroes
alone--in which they addressed each other. And incensed at finding the
strength and energy of Arjuna's arms unequalled on the earth, Karna, the
son of Surya, fought with greater vigour. And parrying all those
impetuous arrows shot at him by Arjuna, Karna sent up a loud shout. And
this feat of his was applauded by all the warriors. Then addressing his
antagonist, Karna said, 'O thou foremost of Brahmanas, I am gratified to
observe the energy of thy arms that knoweth no relaxation in battle and
thy weapons themselves fit for achieving victory. Art thou the embodiment
of the science of weapons, or art thou Rama that best of Brahmanas, or
Indra himself, or Indra's younger brother Vishnu called also Achyuta, who
for disguising himself hath assumed the form of a Brahmana and mustering
such energy of arms fighteth with me? No other person except the husband
himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with
me when I am angry on the field of battle.' Then hearing those words of
his, Phalguna replied, saying, 'O Karna, I am neither the science of arms
(personified), nor Rama endued with superhuman powers. I am only a
Brahmana who is the foremost of all warriors and all wielders of weapons.
By the grace of my preceptor I have become accomplished in the Brahma and
the Paurandara weapons. I am here to vanquish thee in battle. Therefore,
O hero, wait a little.'

"Vaisampayana continued, 'Thus addressed (by Arjuna), Karna the adopted
son of Radha desisted from the fight, for that mighty chariot-fighter
thought that Brahma energy is ever invincible. Meanwhile on another part
of the field, the mighty heroes Salya and Vrikodara, well-skilled in
battle and possessed of great strength and proficiency, challenging each
other, engaged in fight like two elephants in rut. And they struck each
other with their clenched fists and knees. And sometimes pushing each
other forward and sometimes dragging each other near, sometimes throwing
each other down; face downward, and sometimes on the sides, they fought
on, striking, each other at times with their clenched fists. And
encountering each other with blows hard as the clash of two masses of
granite, the lists rang with the sounds of their combat. Fighting with
each other thus for a few seconds, Bhima the foremost of the Kuru heroes
taking up Salya on his arms hurled him to a distance. And Bhimasena, that
bull amongst men, surprised all (by the dexterity of his feat) for though
he threw Salya on the ground he did it without hurting him much. And when
Salya was thus thrown down and Karna was struck with fear, the other
monarchs were all alarmed. And they hastily surrounded Bhima and
exclaimed, 'Surely these bulls amongst Brahmanas are excellent
(warriors)! Ascertain in what race they have been born and where they
abide. Who can encounter Karna, the son of Radha, in fight, except Rama
or Drona, or Kiriti, the son of Pandu? Who also can encounter Duryodhana
in battle except Krishna, the son of Devaki, and Kripa, the son of
Saradwan? Who also can overthrow in battle Salya, that first of mighty
warriors, except the hero Valadeva or Vrikodara, the son of Pandu, or the
heroic Duryodhana? Let us, therefore, desist from this fight with the
Brahmanas. Indeed, Brahmanas, however offending, should yet be ever
protected. And first let us ascertain who these are; for after we have
done that we may cheerfully fight with them.'

"Vaisampayana continued, 'And Krishna, having beheld that feat of Bhima,
believed them both to be the son of Kunti. And gently addressing the
assembled monarchs, saying, 'This maiden hath been justly acquired (by
the Brahmana),' he induced them to abandon the fight. Accomplished in
battle, those monarchs then desisted from the fight. And those best of
monarchs then returned to their respective kingdoms, wondering much. And
those who had come there went away saying. 'The festive scene hath
terminated in the victory of the Brahmanas. The princess of Panchala hath
become the bride of a Brahmana.' And surrounded by Brahmanas dressed in
skins of deer and other wild animals, Bhima and Dhananjaya passed with
difficulty out of the throng. And those heroes among men, mangled by the
enemy and followed by Krishna, on coming at last out of that throng,
looked like the full moon and the sun emerging from the clouds.

"Meanwhile Kunti seeing that her sons were late in returning from their
eleemosynary round, was filled with anxiety. She began to think of
various evils having overtaken her sons. At one time she thought that the
sons of Dhritarashtra having recognised her sons had slain them. Next she
feared that some cruel and strong Rakshasas endued with powers of
deception had slain them. And she asked herself, 'Could the illustrious
Vyasa himself (who had directed my sons to come to Panchala) have been
guided by perverse intelligence?' Thus reflected Pritha in consequence of
her affection for her offspring. Then in the stillness of the late
afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode
of the potter, like the cloud-covered sun appearing on a cloudy day.'"



SECTION CLXLIII

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those illustrious sons of Pritha, on returning
to the potter's abode, approached their mother. And those first of men
represented Yajnaseni unto their mother as the alms they had obtained
that day. And Kunti who was there within the room and saw not her sons,
replied, saying, 'Enjoy ye all (what ye have obtained).' The moment
after, she beheld Krishna and then she said, 'Oh, what have I said?' And
anxious from fear of sin, and reflecting how every one could be
extricated from the situation, she took the cheerful Yajnaseni by the
hand, and approaching Yudhishthira said, 'The daughter of king Yajnasena
upon being represented to me by thy younger brothers as the alms they had
obtained, from ignorance, O king, I said what was proper, viz., 'Enjoy ye
all what hath been obtained. O thou bull of the Kuru race, tell me how my
speech may not become untrue; how sin may not touch the daughter of the
king of Panchala, and how also she may not become uneasy.'

"Vaisampayana continued, 'Thus addressed by his mother that hero among
men, that foremost scion of the Kuru race, the intelligent king
(Yudhishthira), reflecting for a moment, consoled Kunti, and addressing
Dhananjaya, said, 'By thee, O Phalguna, hath Yajnaseni been won. It is
proper, therefore, that thou shouldst wed her. O thou withstander of all
foes, igniting the sacred fire, take thou her hand with due rites.'

"Arjuna, hearing this, replied, 'O king, do not make me a participator in
sin. Thy behest is not conformable to virtue. That is the path followed
by the sinful. Thou shouldst wed first, then the strong-armed Bhima of
inconceivable feats, then myself, then Nakula, and last of all, Sahadeva
endued with great activity. Both Vrikodara and myself, and the twins and
this maiden also, all await, O monarch, thy commands. When such is the
state of things, do that, after reflection, which would be proper, and
conformable virtue, and productive of fame, and beneficial unto the king
of Panchala. All of us are obedient to thee. O, command us as thou
likest.'

"Vaisampayana continued, 'Hearing these words of Jishnu, so full of
respect and affection, the Pandavas all cast their eyes upon the princess
of Panchala. And the princess of Panchala also looked at them all. And
casting their glances on the illustrious Krishna, those princes looked at
one another. And taking their seats, they began to think of Draupadi
alone. Indeed, after those princes of immeasurable energy had looked at
Draupadi, the God of Desire invaded their hearts and continued to crush
all their senses. As the lavishing beauty of Panchali who had been
modelled by the Creator himself, was superior to that of all other women
on earth, it could captivate the heart of every creature. And
Yudhishthira, the son of Kunti, beholding his younger brothers,
understood what was passing in their minds. And that bull among men
immediately recollected the words of Krishna-Dwaipayana. And the king,
then, from fear of a division amongst the brothers, addressing all of
them, said, 'The auspicious Draupadi shall be the common wife of us all.'

"Vaisampayana continued, 'The sons of Pandu, then, hearing those words of
their eldest brother, began to revolve them in their minds in great
cheerfulness. The hero of the Vrishni race (Krishna suspecting the five
persons he had seen at the Swayamvara to be none else than the heroes of
the Kuru race), came accompanied by the son of Rohini (Valadeva), to the
house of the potter where those foremost of men had taken up their
quarters. On arriving there, Krishna and Valadeva beheld seated in that
potter's house Ajatasanu (Yudhishthira) of well developed and long arms,
and his younger brothers passing the splendour of fire sitting around
him. Then Vasudeva approaching that foremost of virtuous men--the son of
Kunti--and touching the feet of that prince of the Ajamida race, said, 'I
am Krishna.' And the son of Rohini (Valadeva) also approaching
Yudhishthira, did the same. And the Pandavas, beholding Krishna and
Valadeva, began to express great delight. And, O thou foremost of the
Bharata race, those heroes of the Yadu race thereafter touched also the
feet of Kunti, their father's sister. And Ajatasatru, that foremost of
the Kuru race, beholding Krishna, enquired after his well-being and
asked, 'How, O Vasudeva, hast thou been able to trace us, as we are
living in disguise?' And Vasudeva, smilingly answered, 'O king, fire,
even if it is covered, can be known. Who else among men than the Pandavas
could exhibit such might? Ye resisters of all foes, ye sons of Pandu, by
sheer good fortune have ye escaped from that fierce fire. And it is by
sheer good fortune alone that the wicked son of Dhritarashtra and his
counsellors have not succeeded in accomplishing their wishes. Blest be
ye! And grow ye in prosperity like a fire in a cave gradually growing and
spreading itself all around. And lest any of the monarchs recognise ye,
let us return to our tent.' Then, obtaining Yudhishthira's leave, Krishna
of prosperity knowing no decrease, accompanied by Valadeva, hastily went
away from the potter's abode.'"



SECTION CLXLIV

(Swayamvara Parva continued)

"Vaisampayana said, 'When the Kuru princes (Bhima and Arjuna) were
wending towards the abode of the potter, Dhrishtadyumna, the Panchala
prince followed them. And sending away all his attendants, he concealed
himself in some part of the potter's house, unknown to the Pandavas. Then
Bhima, that grinder of all foes, and Jishnu, and the illustrious twins,
on returning from their eleemosynary round in the evening, cheerfully
gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing
the daughter of Drupada said, 'O amiable one, take thou first a portion
from this and devote it to the gods and give it away to Brahmanas, and
feed those that desire to eat and give unto those who have become our
guests. Divide the rest into two halves. Give one of these unto Bhima, O
amiable one, for this strong youth of fair complexion--equal unto a king
of elephants--this hero always eateth much. And divide the other half
into six parts, four for these youths, one for myself, and one for thee.'
Then the princess hearing those instructive words of her mother-in-law
cheerfully did all that she had been directed to do. And those heroes
then all ate of the food prepared by Krishna. Then Sahadeva, the son of
Madri, endued with great activity, spread on the ground a bed of kusa
grass. Then those heroes, each spreading thereon his deer-skin, laid
themselves down to sleep. And those foremost of the Kuru princes lay down
with heads towards the south. And Kunti laid herself down along the line
of their heads, and Krishna along that of their feet. And Krishna though
she lay with the sons of Pandu on that bed of kusa grass along the line
of their feet as if she were their nether pillow, grieved not in her
heart nor thought disrespectfully of those bulls amongst the Kurus. Then
those heroes began to converse with one another. And the conversations of
those princes, each worthy to lead an army, was exceedingly interesting
they being upon celestial cars and weapons and elephants, and swords and
arrows, and battle-axes. And the son of the Panchala king listened (from
his place of concealment) unto all they said. And all those who were with
him beheld Krishna in that state.

"When morning came, the prince Dhristadyumna set out from his place of
concealment with great haste in order to report to Drupada in detail all
that had happened at the potter's abode and all that he had heard those
heroes speak amongst themselves during the night. The king of Panchala
had been sad because he knew not the Pandavas as those who had taken away
his daughter. And the illustrious monarch asked Dhristadyumna on his
return, 'Oh, where hath Krishna gone? Who hath taken her away? Hath any
Sudra or anybody of mean descent, or hath a tribute-paying Vaisya by
taking my daughter away, placed his dirty foot on my head? O son, hath
that wreath of flowers been thrown away on a grave-yard? Hath any
Kshatriya of high birth, or any one of the superior order (Brahmana)
obtained my daughter? Hath any one of mean descent, by having won
Krishna, placed his left foot on my head? I would not, O son, grieve but
feel greatly happy, if my daughter hath been united with Partha that
foremost of men! O thou exalted one, tell me truly who hath won my
daughter today? O, are the sons of that foremost of Kurus,
Vichitravirya's son alive? Was it Partha (Arjuna) that took up the bow
and shot the mark?'"



SECTION CLXLV

(Vaivahika Parva)

"Vaisampayana said, 'Thus addressed Dhrishtadyumna, that foremost of the
Lunar princes, cheerfully said unto his father all that had happened and
by whom Krishna had been won. And the prince said, 'With large, red eyes,
attired in deer-skin, and resembling a celestial in beauty, the youth who
strung that foremost of bows and brought down to the ground the mark set
on high, was soon surrounded by the foremost of Brahmanas who also
offered him their homage for the feat he had achieved. Incapable of
bearing the sight of a foe and endued with great activity, he began to
exert his prowess. And surrounded by the Brahmanas he resembled the
thunder-wielding Indra standing in the midst of the celestials, and the
Rishis. And like a she-elephant following the leader of a herd, Krishna
cheerfully followed that youth catching hold of his deer-skin. Then when
the assembled monarchs incapable of bearing that sight lose up in wrath
and advanced for fight, there rose up another hero who tearing up a large
tree rushed at that concourse of kings, felling them right and left like
Yama himself smiting down creatures endued with life. Then, O monarch,
the assembled kings stood motionless and looked at that couple of heroes,
while they, resembling the Sun and the Moon, taking Krishna with them,
left the amphitheatre and went into the abode of a potter in the suburbs
of the town, and there at the potter's abode sat a lady like unto a flame
of fire who, I think, is their mother. And around her also sat three
other foremost of men each of whom was like unto fire. And the couple of
heroes having approached her paid homage unto her feet, and they said
unto Krishna also to do the same. And keeping Krishna with her, those
foremost of men all went the round of eleemosynary visits. Some time
after when they returned, Krishna taking from them what they had obtained
as alms, devoted a portion thereof to the gods, and gave another portion
away (in gift) to Brahmanas. And of what remained after this, she gave a
portion to that venerable lady, and distributed the rest amongst those
five foremost of men. And she took a little for herself and ate it last
of all. Then, O monarch, they all laid themselves down for sleep, Krishna
lying along the line of their feet as their nether pillow. And the bed on
which they lay was made of kusa grass upon which was spread their
deer-skins. And before going to sleep they talked on diverse subjects in
voices deep as of black clouds. The talk of those heroes indicated them
to be neither Vaisyas nor Sudras, nor Brahmanas. Without doubt, O
monarch, they are bulls amongst Kshatriyas, their discourse having been
on military subjects. It seems, O father, that our hope hath been
fructified, for we have heard that the sons of Kunti all escaped from the
conflagration of the house of lac. From the way in which the mark was
shot down by that youth, and the strength with which the bow was strung
by him, and the manner in which I have heard them talk with one another
proves conclusively, O monarch, that they are the sons of Pritha
wandering in disguise.'

"Hearing these words of his son, king Drupada became exceedingly glad,
and he sent unto them his priest directing him to ascertain who they were
and whether they were the sons of the illustrious Pandu. Thus directed,
the king's priest went unto them and applauding them all, delivered the
king's message duly, saying, 'Ye who are worthy of preference in
everything, the boon-giving king of the earth--Drupada--is desirous of
ascertaining who ye are. Beholding this one who hath shot down the mark,
his joy knoweth no bounds. Giving us all particulars of your family and
tribe, place ye your feet on the heads of your foes and gladden the
hearts of the king of Panchala mid his men and mine also. King Pandu was
the dear friend of Drupada and was regarded by him as his counterself.
And Drupada had all along cherished the desire of bestowing this daughter
of his upon Pandu as his daughter-in-law. Ye heroes of features perfectly
faultless, king Drupada hath all along cherished this desire in his heart
that Arjuna of strong and long arms might wed this daughter of his
according to the ordinance. If that hath become possible, nothing could
be better; nothing more beneficial; nothing more conducive to fame and
virtue, so far as Drupada is concerned.'

"Having said this, the priest remained silent and humbly waited for an
answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima
who sat near, saying, 'Let water to wash his feet with and the Arghya be
offered unto this Brahmana. He is king Drupada's priest and, therefore,
worthy of great respect. We should worship him with more than ordinary
reverence.' Then, O monarch, Bhima did as directed. Accepting the worship
thus offered unto him, the Brahmana with a joyous heart sat at his ease.
Then Yudhishthira addressed him and said, 'The king of the Panchalas
hath, by fixing a special kind of dower, given away his daughter
according to the practice of his order and not freely. This hero hath, by
satisfying that demand, won the princess. King Drupada, therefore, hath
nothing now to say in regard to the race, tribe, family and disposition
of him who hath performed that feat. Indeed, all his queries have been
answered by the stringing of the bow and the shooting down of the mark.
It is by doing what he had directed that this illustrious hero hath
brought away Krishna from among the assembled monarchs. In these
circumstances, the king of the Lunar race should not indulge in any
regrets which can only make him unhappy without mending matters in the
least. The desire that king Drupada hath all along cherished will be
accomplished for his handsome princess who beareth, I think, every
auspicious mark. None that is weak in strength could string that bow, and
none of mean birth and unaccomplished in arms could have shot down the
mark. It behoveth not, therefore, the king of the Panchalas to grieve for
his daughter today. Nor can anybody in the world undo that act of
shooting down the mark. Therefore the king should not grieve for what
must take its course.'

"While Yudhishthira was saying all this, another messenger from the king
of the Panchalas, coming thither in haste, said, 'The (nuptial), feast is
ready.'"



SECTION CLXLVI

(Vaivahika Parva continued)

"Vaisampayana continued, 'The messenger said, 'King Drupada hath, in view
of his daughter's nuptials prepared a good feast for the bride-groom's
party. Come ye thither after finishing your daily rites. Krishna's
wedding will take place there. Delay ye not. These cars adorned with
golden lotuses drawn by excellent horses are worthy of kings. Riding on
them, come ye into the abode of the king of the Panchalas.'

"Vaisampayana continued, 'Then those bulls among the Kurus, dismissing
the priest and causing Kunti and Krishna to ride together on one of those
cars, themselves ascended those splendid vehicles and proceeded towards
Drupada's place. Meanwhile, O Bharata, hearing from his priest the words
that Yudhishthira had said, king Drupada, in order to ascertain the order
to which those heroes belonged, kept ready a large collection of articles
(required by the ordinance for the wedding of each of the four orders).
And he kept ready fruits, sanctified garlands, and coats of mail, and
shields, and carpets, and kine, and seeds, and various other articles and
implements of agriculture. And the king also collected, O monarch, every
article appertaining to other arts, and various implements and apparatus
of every kind of sport. And he also collected excellent coats of mail and
shining shields, and swords and scimitars, of fine temper, and beautiful
chariots and horses, and first-class bows and well-adorned arrows, and
various kinds of missiles ornamented with gold. And he also kept ready
darts and rockets and battle-axes and various utensils of war. And there
were in that collection beds and carpets and various fine things, and
cloths of various sorts. When the party went to Drupada's abode, Kunti
taking with her the virtuous Krishna entered the inner apartments of the
king. The ladies of the king's household with joyous hearts worshipped
the queen of the Kurus. Beholding, O monarch, those foremost of men, each
possessing the sportive gait of the lion, with deer-skins for their upper
garments, eyes like unto those of mighty bulls, broad shoulders, and
long-hanging arms like unto the bodies of mighty snakes, the king, and
the king's ministers, and the king's son, and the king's friends and
attendants, all became exceedingly glad. Those heroes sat on excellent
seats, furnished with footstools without any awkwardness and hesitation.
And those foremost of men sat with perfect fearlessness on those costly
seats one after another according to the order of their ages. After those
heroes were seated, well-dressed servants male and female, and skilful
cooks brought excellent and costly viands worthy of kings on gold and
silver plates. Then those foremost of men dined on those dishes and
became well-pleased. And after the dinner was over, those heroes among
men, passing over all other articles, began to observe with interest the
various utensils of war. Beholding this, Drupada's son and Drupada
himself, along with all his chief ministers of state, understanding the
sons of Kunti to be all of royal blood became exceedingly glad.'"



SECTION CLXLVII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then the illustrious king of Panchala, addressing
prince Yudhishthira in the form applicable to Brahmanas, cheerfully
enquired of that illustrious son of Kunti, saying, 'Are we to know you as
Kshatriyas, or Brahamanas, or are we to know you as celestials who
disguising themselves as Brahmanas are ranging the earth and come hither
for the hand of Krishna? O tell us truly, for we have great doubts! Shall
we not be glad when our doubts have been removed? O chastiser of enemies,
have the fates been propitious unto us? Tell us the truth willingly!
Truth becometh monarchs better than sacrifices and dedications of tanks.
Therefore, tell us not what is untrue. O thou of the beauty of a
celestial, O chastiser of foes, hearing thy reply I shall make
arrangements for my daughter's wedding according to the order to which ye
belong.'

"Hearing these words of Drupada, Yudhishthira answered, saying 'Be not
cheerless, O king; let joy fill thy heart! The desire cherished by thee
hath certainly been accomplished. We are Kshatriyas, O king, and sons of
the illustrious Pandu. Know me to be the eldest of the sons of Kunti and
these to be Bhima and Arjuna. By these, O king, was thy daughter won amid
the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait
where Krishna is. O bull amongst men, let grief be driven from thy heart,
for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been
transferred only from one lake into another. O king, thou art our revered
superior and chief refuge. I have told thee the whole truth.'

"Vaisampayana continued, 'Hearing those words, the king Drupada's eyes
rolled in ecstasy. And. filled with delight the king could not, for some
moments answer Yudhishthira. Checking his emotion with great effort, that
chastiser of foes at last replied unto Yudhishthira in proper words. The
virtuous monarch enquired how the Pandavas had escaped from the town of
Varanavata. The son of Pandu told the monarch every particular in detail
of their escape from the burning palace of lac. Hearing everything that
the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of
men. And the monarch gave every assurance unto Yudhishthira, the son of
Kunti. And that foremost of eloquent men then and there vowed to restore
Yudhishthira to his paternal throne.

"Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by
the king, to reside there, treated by Yajnasena with due respect. Then
king Drupada with his sons, assured by all that had happened, approaching
Yudhishthira, said, 'O thou of mighty arms, let the Kuru prince Arjuna
take with due rites, the hand of my daughter on this auspicious day, and
let him, therefore, perform the usual initiatory rites of marriage.'

"Vaisampayana continued, 'Hearing these words of Drupada, the virtuous
king Yudhishthira replied, saying, 'O great king, I also shall have to
marry.' Hearing him, Drupada said, 'If it pleaseth thee, take thou the
hand of my daughter thyself with due rites. Or, give Krishna in marriage
unto whomsoever of thy brothers thou likest.' Yudhishthira said, 'Thy
daughter, O king, shall be the common wife of us all! Even thus it hath
been ordered, O monarch, by our mother. I am unmarried still, and Bhima
also is so amongst the sons of Pandu. This thy jewel of a daughter hath
been won by Arjuna. This, O king, is the rule with us; to ever enjoy
equally a jewel that we may obtain. O best of monarchs, that rule of
conduct we cannot now abandon. Krishna, therefore, shall become the
wedded wife of us all. Let her take our hands, one after another before
the fire.'

'Drupada answered, 'O scion of Kuru's race, it hath been directed that
one man may have many wives. But it hath never been heard that one woman
may have many husbands! O son of Kunti, as thou art pure and acquainted
with the rules of morality, it behoveth thee not to commit an act that is
sinful and opposed both to usage and the Vedas. Why, O prince, hath thy
understanding become so?' Yudhishthira said in reply, 'O monarch,
morality is subtle. We do not know its course. Let us follow the way
trodden by the illustrious ones of former ages. My tongue never uttered
an untruth. My heart also never turneth to what is sinful. My mother
commandeth so; and my heart also approveth of it. Therefore, O king, that
is quite conformable to virtue. Act according to it, without any
scruples. Entertain no fear, O king, about this matter.'

"Drupada said, 'O son of Kunti thy mother, and my son Dhrishtadyumna and
thyself, settle amongst yourselves as to what should be done. Tell me the
result of your deliberations and tomorrow I will do what is proper.'

"Vaisampayana continued, 'After this, O Bharata, Yudhishthira, Kunti and
Dhrishtadyumna discoursed upon this matter. Just at that time, however,
the island-born (Vyasa), O monarch, came there in course of his
wanderings.'"



SECTION CLXLVIII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then all the Pandavas and the illustrious king of
the Panchalas and all others there present stood up and saluted with
reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled
Rishi, saluting them in return and enquiring after their welfare, sat
down on a carpet of gold. And commanded by Krishna (Dwaipayana) of
immeasurable energy, those foremost of men all sat down on costly seats.
A little after, O monarch, the son of Prishata in sweet accents asked the
illustrious Rishi about the wedding of his daughter. And he said, 'How, O
illustrious one, can one woman become the wife of many men without being
defiled by sin? O, tell me truly all about this.' Hearing these words
Vyasa replied, 'This practice, O king, being opposed to usage and the
Vedas, hath become obsolete. I desire, however, to hear what the opinion
of each of you is upon this matter.'

"Hearing these words of the Rishi, Drupada spoke first, saying, 'The
practice is sinful in my opinion, being opposed to both usage and the
Vedas. O best of Brahmanas, nowhere have I seen many men having one wife.
The illustrious ones also of former ages never had such a usage amongst
them. The wise should never commit a sin. I, therefore, can never make up
mind to act in this way. This practice always appeareth to me to be of
doubtful morality.

"After Drupada had ceased, Dhrishtadyumna spoke, saying 'O bull amongst
Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder
brother, if he is of a good disposition, approach the wife of his younger
brother? The ways of morality are ever subtle, and, therefore, we know
them not. We cannot, therefore, say what is conformable to morality and
what not. We cannot do such a deed, therefore, with a safe conscience.
Indeed, O Brahmana, I cannot say, 'Let Draupadi become the common wife of
five brothers.'

"Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth
and my heart never inclineth to what is sinful. When my heart approveth
of it, it can never be sinful. I have heard in the Purana that a lady of
name Jatila, the foremost of all virtuous women belonging to the race of
Gotama had married seven Rishis. So also an ascetic's daughter, born of a
tree, had in former times united herself in marriage with ten brothers
all bearing the same name of Prachetas and who were all of souls exalted
by asceticism. O foremost of all that are acquainted with the rules of
morality, it is said that obedience to superior is ever meritorious.
Amongst all superiors, it is well-known that the mother is the foremost.
Even she hath commanded us to enjoy Draupadi as we do anything obtained
as alms. It is for this, O best of Brahmanas, that I regard the
(proposed) act as virtuous.'

"Kunti then said, 'The act is even so as the virtuous Yudhishthira hath
said. I greatly fear, O Brahmana, lest my speech should become untrue.
How shall I be saved from untruth?'

"When they had all finished speaking, Vyasa said, 'O amiable one, how
shall thou be saved from the consequence of untruth? Even this is eternal
virtue! I will not, O king of the Panchalas, discourse on this before you
all. But thou alone shalt listen to me when I disclose how this practice
hath been established and why it is to be regarded as old and eternal.
There is no doubt that what Yudhishthira hath said is quite conformable
to virtue.'

"Vaisampayana continued, 'Then the illustrious Vyasa--the master
Dwaipayana--rose, and taking hold of Drupada's hand led him to a private
apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata's race
sat there, waiting for the return of Vyasa and Drupada. Meanwhile,
Dwaipayana began his discourse with illustrious monarch for explaining
how the practice of polyandry could not be regarded as sinful.'"



SECTION CLXLIX

(Vaivahika Parva continued)

"Vaisampayana said, 'Vyasa continued, 'In days of yore, the celestials
had once commenced a grand sacrifice in the forest of Naimisha. At that
sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the
devoted animals. Yama, thus employed in that sacrifice, did not (during
that period), O king, kill a single human being. Death being suspended in
the world, the number of human beings increased very greatly. Then Soma
and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the
twin Aswins,--these and other celestials went unto Prajapati, the Creator
of the universe. Struck with fear for the increase of the human
population of the world they addressed the Master of creation and said,
'Alarmed, O lord, at the increase of human beings on earth, we come to
thee for relief. Indeed, we crave thy protection.' Hearing those words
the Grandsire said, 'Ye have little cause to be frightened at this
increase of human beings. Ye all are immortal. It behoveth you not to
take fright at human beings.' The celestials replied, 'The mortals have
all become immortal. There is no distinction now between us and them.
Vexed at the disappearance of all distinction, we have come to thee in
order that thou mayest distinguish us from them.' The Creator then said,
'The son of Vivaswat is even now engaged in the grand sacrifice. It is
for this that men are not dying. But when Yama's work in connection with
the sacrifice terminates, men will again begin to die as before.
Strengthened by your respective energies, Yama will, when that time
comes, sweep away by thousands the inhabitants on earth who will scarcely
have then any energy left in them.'

"Vyasa continued, 'Hearing these words of the first-born deity, the
celestials returned to the spot where the grand sacrifice was being
performed. And the mighty one sitting by the side of the Bhagirathi saw a
(golden) lotus being carried along by the current. And beholding that
(golden) lotus, they wondered much. And amongst them, that foremost of
celestials, viz., Indra, desirous of ascertaining whence it came,
proceeded up along the course of the Bhagirathi. And reaching that spot
whence the goddess Ganga issues perennially, Indra beheld a woman
possessing the splendour of fire. The woman who had come there to take
water was washing herself in the stream, weeping all the while. The
tear-drops she shed, falling on the stream, were being transformed into
golden lotuses. The wielder of the thunderbolt, beholding that wonderful
sight, approached the woman and asked her, 'Who art thou, amiable lady?
Why dost thou weep? I desire to know the truth. O, tell me everything.'

"Vyasa continued, 'The woman thereupon answered, 'O Sakra, thou mayest
know who I am and why, unfortunate that I am, I weep, if only, O chief of
the celestials, thou comest with me as I lead the way. Thou shall then
see what it is I weep for." Hearing these words of the lady, Indra
followed her as she led the way. And soon he saw, not far off from where
he was, a handsome youth with a young lady seated on a throne placed on
one of the peaks of Himavat and playing at dice. Beholding that youth,
the thief of the celestials said, 'Know, intelligent youth, that this
universe is under my sway.' Seeing, however, that the person addressed
was so engrossed in dice that he took no notice of what he said, Indra
was possessed by anger and repeated, 'I am the lord of the universe. The
youth who was none else than the god Mahadeva (the god of the gods),
seeing Indra filled with wrath, only smiled, having cast a glance at him.
At that glance, however, the chief of the celestials was at once
paralysed and stood there like a stake. When the game at dice was over,
Isana addressing the weeping woman said, 'Bring Sakra hither, for I shall
soon so deal with him that pride may not again enter his heart.' As soon
as Sakra was touched by that woman, the chief of the celestials with
limbs paralysed by that touch, fell down on the earth. The illustrious
Isana of fierce energy then said unto him, 'Act not, O Sakra, ever again
in this way. Remove this huge stone, for thy strength and energy are
immeasurable, and enter the hole (it will disclose) where await some
others possessing the splendour of the sun and who are all like unto
thee.' Indra, then, on removing that stone, beheld a cave in the breast
of that king of mountains, within which were four others resembling
himself. Beholding their plight, Sakra became seized with grief and
exclaimed, 'Shall I be even like these?' Then the god Girisha, looking
full at Indra with expanded eyes, said in anger, 'O thou of a hundred
sacrifices, enter this cave without loss of time, for thou hast from
folly insulted me.' Thus addressed by the lord Isana, the chief of the
celestials, in consequence of that terrible imprecation, was deeply
pained, and with limbs weakened by fear trembled like the wind-shaken
leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull
for his vehicle, Indra, with joined hands and shaking from head to foot,
addressed that fierce god of multi-form manifestations, saving, 'Thou
art, O Bhava, the over-looker of the infinite Universe!' Hearing these
words the god of fiery energy smiled and said, 'Those that are of
disposition like thine never obtain my grace. These others (within the
cave) had at one time been like thee. Enter thou this cave, therefore,
and lie there for some time. The fate of you all shall certainly be the
same. All of you shall have to take your birth in the world of men,
where, having achieved many difficult feats and slaying a large number of
men, ye shall again by the merits of your respective deeds, regain the
valued region of Indra. Ye shall accomplish all I have said and much more
besides, of other kinds of work.' Then those Indras, of their shorn glory
said, 'We shall go from our celestial regions even unto the region of men
where salvation is ordained to be difficult of acquisition. But let the
gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our
would-be mother. Fighting with men by means of both celestial and human
weapons, we shall again come back into the region of Indra.'

"Vyasa continued, 'Hearing these words of the former Indras, the wielder
of the thunderbolt once more addressed that foremost of gods, saying,
'Instead of going myself, I shall, with a portion of my energy, create
from myself a person for the accomplishment of the task (thou assignest)
to form the fifth among these!' Vishwabhuk, Bhutadhaman, Sivi of great
energy, Santi the fourth, and Tejaswin, these it is said were the five
Indras of old. And the illustrious god of the formidable bow, from his
kindness, granted unto the five Indras the desire they cherished. And he
also appointed that woman of extraordinary beauty, who was none else than
celestial Sri (goddess of grace) herself, to be their common wife in the
world of men. Accompanied by all those Indras, the god Isana then went
unto Narayana of immeasurable energy, the Infinite, the Immaterial, the
Uncreate, the Old, the Eternal, and the Spirit of these universes without
limits. Narayana approved of everything. Those Indras then were born in
the world of men. And Hari (Narayana) took up two hairs from his body,
one of which hairs was black and the other white. And those two hairs
entered the wombs of two of the Yadu race, by name Devaki and Rohini. And
one of these hairs viz., that which was white, became Valadeva. And the
hair that was black was born as Kesava's self, Krishna. And those Indras
of old who had been confined in the cave on the Himavat are none else
than the sons of Pandu, endued with great energy. And Arjuna amongst the
Pandavas, called also Savyasachin (using both hands with equal dexterity)
is a portion of Sakra.'

"Vyasa continued, 'Thus, O king, they who have been born as the Pandavas
are none else than those Indras of old. And the celestial Sri herself who
had been appointed as their wife is this Draupadi of extraordinary
beauty. How could she whose effulgence is like that of the sun or the
moon, whose fragrance spreads for two miles around, take her birth in any
other than an extraordinary way, viz., from within the earth, by virtue
of the sacrificial rites? Unto thee, O king, I cheerfully grant this
other boon in the form of spiritual sight. Behold now the sons of Kunti
endued with their sacred and celestial bodies of old!'

"Vaisampayana continued, 'Saying this, that sacred Brahmana Vyasa of
generous deeds, by means of his ascetic power, granted celestial sight
unto the king. Thereupon the king beheld all the Pandavas endued with
their former bodies. And the king saw them possessed of celestial bodies,
with golden crowns and celestial garlands, and each resembling Indra
himself, with complexions radiant as fire or the sun, and decked with
every ornament, and handsome, and youthful, with broad chests and
statures measuring about five cubits. Endued with every accomplishment,
and decked with celestial robes of great beauty and fragrant garlands of
excellent making the king beheld them as so many three-eyed gods
(Mahadeva), or Vasus, or Rudras, or Adityas themselves. And observing the
Pandavas in the forms of those Indras of old, and Arjuna also in the form
of Indra sprung from Sakra himself, king Drupada was highly pleased. And
the monarch wondered much on beholding that manifestation of celestial
power under deep disguise. The king looking at his daughter, that
foremost of women endued with great beauty, like unto a celestial damsel
and possessed of the splendour of fire or the moon, regarded her as the
worthy wife of those celestial beings, for her beauty, splendour and
fame. And beholding that wonderful sight, the monarch touched the feet of
Satyavati's son, exclaiming, 'O great Rishi, nothing is miraculous in
thee!' The Rishi then cheerfully continued, 'In a certain hermitage there
was an illustrious Rishi's daughter, who, though handsome and chaste,
obtained not a husband. The maiden gratified, by severe ascetic penances,
the god Sankara (Mahadeva). The lord Sankara, gratified at her penances,
told her himself. 'Ask thou the boon thou desirest' Thus addressed, the
maiden repeatedly said unto the boon-giving Supreme Lord, 'I desire to
obtain a husband possessed of every accomplishment. Sankara, the chief of
the gods, gratified with her, gave her the boon she asked, saying, 'Thou
shall have, amiable maiden, five husbands.' The maiden, who had succeeded
in gratifying the god, said again, 'O Sankara, I desire to have from thee
only one husband possessed of every virtue?' The god of gods,
well-pleased with her, spake again, saying, 'Thou hast, O maiden,
addressed me five full times, repeating, 'Give me a husband.' Therefore,
O amiable one, it shall even be as thou hast asked. Blessed be thou. All
this, however, will happen in a future life of thine!'

"Vyasa continued, 'O Drupada, this thy daughter of celestial beauty is
that maiden. Indeed, the faultless Krishna sprung from Prishata's race
hath been pre-ordained to become the common wife of five husbands. The
celestial Sri, having undergone severe ascetic penances, hath, for the
sake of the Pandavas, had her birth as thy daughter, in the course of thy
grand sacrifice. That handsome goddess, waited upon by all the
celestials, as a consequence of her own acts becomes the (common) wife of
five husbands. It is for this that the self-create had created her.
Having listened to all this, O king Drupada, do what thou desirest.'"



SECTION CC

(Vaivahika Parva continued)

"Vaisampayana said, 'Drupada, on hearing this, observed, O great Rishi,
it was only when I had not heard this from thee that I had sought to act
in the way I told thee of. Now, however, that I know all, I cannot be
indifferent to what hath been ordained by the gods. Therefore do I
resolve to accomplish what thou hast said. The knot of destiny cannot be
untied. Nothing in this world is the result of our own acts. That which
had been appointed by us in view of securing one only bridegroom hath now
terminated in favour of many. As Krishna (in a former life) had
repeatedly said, 'O, give me a husband!' the great god himself even gave
her the boon she had asked. The god himself knows the right or wrong of
this. As regards myself, when Sankara hath ordained so, right or wrong,
no sin can attach to me. Let these with happy hearts take, as ordained,
the hand of Krishna with the rites.'

"Vaisampayana continued, 'Then the illustrious Vyasa, addressing
Yudhishthira the just, said, 'This day is an auspicious day, O son of
Pandu! This day the moon has entered the constellation called Pushya.
Take thou the hand of Krishna today, thyself first before thy brothers!'
When Vyasa had said so, king Yajnasena and his son made preparations for
the wedding. And the monarch kept ready various costly articles as
marriage presents. Then he brought out his daughter Krishna, decked,
after a bath, with many jewels and pearls. Then there came to witness the
wedding all the friends and relatives of the king, ministers of state,
and many Brahmanas and citizens. And they all took their seats according
to their respective ranks. Adorned with that concourse of principal men,
with its yard decked with lotuses and lilies scattered thereupon, and
beautified with lines of troops, king Drupada's palace, festooned around
with diamonds and precious stones, looked like the firmament studded with
brilliant stars. Then those princes of the Kuru line, endued with youth
and adorned with ear-rings, attired in costly robes and perfumed with
sandal-paste, bathed and performed the usual religious rites and
accompanied by their priest Dhaumya who was possessed of the splendour of
fire, entered the wedding hall one after another in due order, and with
glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya,
well-conversant with the Vedas, igniting the sacred fire, poured with due
mantras libations of clarified butter into that blazing element. And
calling Yudhishthira there, Dhaumya, acquainted with mantras, united him
with Krishna. Walking round the fire the bridegroom and the bride took
each other's hand. After their union was complete, the priest Dhaumya,
taking leave of Yudhishthira, that ornament of battles, went out of the
palace. Then those mighty car-warriors,--those perpetuators of the Kuru
line,--those princes attired in gorgeous dresses, took the hand of that
best of women, day by day in succession, aided by that priest. O king,
the celestial Rishi told me of a very wonderful and extraordinary thing
in connection with these marriages, viz., that the illustrious princess
of slender waist regained her virginity every day after a previous
marriage. After the weddings were over, king Drupada gave unto those
mighty car-warriors diverse kinds of excellent wealth. And the king gave
unto them one hundred cars with golden standards, each drawn by four
steeds with golden bridles. And he gave them one hundred elephants all
possessing auspicious marks on their temples and faces and like unto a
hundred mountains with golden peaks. He also gave them a hundred female
servants all in the prime of youth and clad in costly robes and ornaments
and floral wreaths. And the illustrious monarch of the Lunar race gave
unto each of those princes of celestial beauty, making the sacred fire a
witness of his gifts, much wealth and many costly robes and ornaments of
great splendour. The sons of Pandu endued with great strength, after
their wedding were over, and after they had obtained Krishna like unto a
second Sri along with great wealth, passed their days in joy and
happiness, like so many Indras, in the capital of the king of the
Panchalas,'"



SECTION CCI

(Vaivahika Parva continued)

"Vaisampayana said, 'King Drupada, after his alliance with the Pandavas,
had all his fears dispelled. Indeed, the monarch no longer stood in fear
even of the gods. The ladies of the illustrious Drupada's household
approached Kunti and introduced themselves unto her, mentioning their
respective names, and worshipped her feet with heads touching the ground.
Krishna also, attired in red silk and her wrists still encircled with the
auspicious thread, saluting her mother-in-law with reverence, stood
contentedly before her with joined palms. Pritha, out of affection,
pronounced a blessing upon her daughter-in-law endued with great beauty
and every auspicious mark and possessed of a sweet disposition and good
character, saying, 'Be thou unto thy husband as Sachi unto Indra, Swaha
unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto
Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable
one, be thou the mother of long-lived and heroic children, and possessed
of everything that can make thee happy! Let luck and prosperity ever wait
on thee! Wait thou ever on husbands engaged in the performance of grand
sacrifices. Be thou devoted to thy husbands. And let thy days be ever
passed in duly entertaining and reverencing guests and strangers arrived
at thy abode, and the pious and the old; children and superiors. Be thou
installed as the Queen of the kingdom and the capital of Kurujangala,
with thy husband Yudhishthira the just! O daughter, let the whole earth,
conquered by the prowess of thy husbands endued with great strength, be
given away by thee unto Brahmanas at horse-sacrifice! O accomplished one
whatever gems there are on earth possessed of superior virtues, obtain
them, O lucky one, and be thou happy for a full hundred years! And, O
daughter-in-law, as I rejoice today beholding thee attired in red silk,
so shall I rejoice again, when, O accomplished one, I behold thee become
the mother of a son!'

"Vaisampayana continued, 'After the sons of Pandu had been married, Hari
(Krishna) sent unto them (as presents) various gold ornaments set with
pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent
unto them costly robes manufactured in various countries, and many
beautiful and soft blankets and hides of great value, and many costly
beds and carpets and vehicles. He also sent them vessels by hundreds, set
with gems and diamonds. And Krishna also gave them female servants by
thousands, brought from various countries, and endued with beauty, youth
and accomplishments and decked with every ornament. He also gave them
many well-trained elephants brought from the country of Madra, and many
excellent horses in costly harness, cars drawn by horses of excellent
colours and large teeth. The slayer of Madhu, of immeasurable soul, also
sent them coins of pure gold by crores upon crores in separate heaps. And
Yudhishthira the just, desirous of gratifying Govinda, accepted all those
presents with great joy.'"



SECTION CCII

(Viduragamana Parva)

"Vaisampayana said, 'The news was carried unto all the monarchs (who had
come to the Self-choice of Draupadi) by their trusted spies that the
handsome Draupadi had been united in marriage with the sons of Pandu. And
they were also informed that the illustrious hero who had bent the bow
and shot the mark was none else than Arjuna, that foremost of victorious
warriors and first of all wielders of the bow and arrows. And it became
known that the mighty warrior who had dashed Salya, the king of Madra, on
the ground, and who in wrath had terrified the assembled monarchs by
means of the tree (he had uprooted), and who had taken his stand before
all foes in perfect fearlessness, was none else than Bhima, that feller
of hostile ranks, whose touch alone was sufficient to take the lives out
of all foes. The monarchs, upon being informed that the Pandavas had
assumed the guise of peaceful Brahmanas, wondered much. They even heard
that Kunti with all her sons had been burnt to death in the conflagration
of the house of lac. They, therefore, now regarded the Pandavas in the
light of persons who had come back from the region of the dead. And
recollecting the cruel scheme contrived by Purochana, they began to say,
'O, fie on Bhishma, fie on Dhritarashtra of the Kuru race!'

"After the Self-choice was over, all the monarchs (who had come thither),
hearing that Draupadi had been united with the Pandavas, set out for
their own dominions. And Duryodhana, hearing that Draupadi had selected
the owner of white steeds (Arjuna) as her lord, became greatly depressed.
Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and
Kripa the prince set out with a heavy heart for his capital. Then
Duhsasana, blushing with shame, addressed his brother softly and said,
'If Arjuna had not disguised himself as a Brahmana, he could never have
succeeded in obtaining Draupadi. It was for this disguise, O king, that
no one could recognise him as Dhananjaya. Fate, I ween, is ever supreme.
Exertion is fruitless; fie on our exertions, O brother! The Pandavas are
still alive!' Speaking unto one another thus and blaming Purochana (for
his carelessness), they then entered the city of Hastinapura, with
cheerless and sorrowful hearts. Beholding the mighty sons of Pritha,
escaped from the burning house of lac and allied with Drupada, and
thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada
all accomplished in fight, they were struck with fear and overcome with
despair.

"Then Vidura, having learnt that Draupadi had been won by the Pandavas
and that the sons of Dhritarashtra had come back (to Hastinapura) in
shame, their pride humiliated, became filled with joy. And, O king,
approaching Dhritarashtra, Kshattri said, 'The Kurus are prospering by
good luck!' Hearing those words of Vidura, the son of Vichitravirya,
wondering, said in great glee, 'What good luck, O Vidura! What good
luck!' From ignorance, the blind monarch understood that his eldest son
Duryodhana had been chosen by Drupada's daughter as her lord. And the
king immediately ordered various ornaments to be made for Draupadi. And
he commanded that both Draupadi and his son Duryodhana should be brought
with pomp to Hastinapura. It was then that Vidura told the monarch that
Draupadi had chosen the Pandavas for her lords, and that those heroes
were all alive and at peace, and that they had been received with great
respect by king Drupada. And he also informed Dhritarashtra that the
Pandavas had been united with the many relatives and friends of Drupada,
each owning large armies, and with many others who had come to that
self-choice.

"Hearing these words of Vidura, Dhritarashtra said, 'Those children are
to me as dear as they were to Pandu. Nay, more. O listen to me why my
affection for them now is even greater! The heroic sons of Pandu are well
and at ease. They have obtained many friends. Their relatives, and others
whom they have gained as allies, are all endued with great strength. Who
amongst monarchs in prosperity or adversity would not like to have
Drupada with his relatives as an ally?'

"Vaisampayana continued, 'Having heard these words of the monarch, Vidura
said, 'O king, let thy understanding remain so without change for a
hundred years!' Having said this Vidura returned to his own abode. Then,
O monarch, there came unto Dhritarashtra, Duryodhana and the son of
Radha, Karna. Addressing the monarch, they said, 'We cannot, O king,
speak of any transgression in the presence of Vidura! We have now found
thee alone, and will, therefore, say all we like! What is this that thou
hast, O monarch, desired to do? Dost thou regard the prosperity of thy
foes as if it were thy own, that thou hast been applauding the Pandavas,
O foremost of men, in the presence of Vidura? O sinless one, thou actest
not, O king, in the way thou shouldst! O father, we should now act every
day in such a way as to weaken (the strength of) the Pandavas. The time
hath come, O father, for us to take counsel together, so that the
Pandavas may not swallow us all with our children and friends and
relatives.'"



SECTION CCIII

(Viduragamana Parva continued)

"Vaisampayana said, 'Dhritarashtra replied saying, I desire to do exactly
what you would recommend. But I do not wish to inform Vidura of it even
by a change of muscle. It was, therefore, O son, that I was applauding
the Pandavas in Vidura's presence, so that he might not know even by a
sign what is in my mind. Now that Vidura hath gone away, this is the
time, O Suyodhana (Duryodhana), for telling me what thou hast hit upon,
and what, O Radheya (Karna), thou too hast hit upon.'

"Duryodhana said. 'Let us, O father, by means of trusted and skilful and
adroit Brahmanas, seek to produce dissensions between the sons of Kunti
and Madri. Or, let king Drupada and his sons, and all his ministers of
state, be plied with presents of large wealth, so that they may abandon
the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the
Pandavas to settle in Drupada's dominions, by describing to them,
separately, the inconvenience of residing in Hastinapura, so that,
separated from as, they may permanently settle in Panchala. Or, let some
clever spies, full of resources, sowing the seeds of dissension among the
Pandavas, make them jealous of one another. Or, let them incite Krishna
against her husbands. She has many lords and this will not present any
difficulty. Or, let some seek to make the Pandavas themselves
dissatisfied with Krishna, in which case Krishna also will be
dissatisfied with them. Or, let, O king, some clever spies, repairing
thither, secretly compass the death of Bhimasena. Bhima is the strongest
of them all. Relying upon Bhima alone, the Pandavas used to disregard us,
of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas.
If he be slain, the others will be deprived of strength and energy.
Deprived of Bhima who is their sole refuge, they will no longer strive to
regain their kingdom. Arjuna, O king, is invincible in battle, if Bhima
protecteth him from behind. Without Bhima, Arjuna is not equal to even a
fourth part of Radheya. Indeed, O king, the Pandavas conscious of their
own feebleness without Bhima and of our strength would not really strive
to recover the kingdom. Or, if, O monarch, coming hither, they prove
docile and obedient to us, we would then seek to repress them according
to the dictates of political science (as explained by Kanika). Or, we may
tempt them by means of handsome girls, upon which the princess of
Panchala will get annoyed with them. Or, O Radheya, let messengers be
despatched to bring them hither, so that, when arrived, we may through
trusted agents, by some of the above methods, cause them to be slain.
Strive, O father, to employ any of these (various) methods that may
appear to thee faultless. Time passeth. Before their confidence in king
Drupada--that bull amongst kings--is established we may succeed, O
monarch, to encounter them. But after their confidence hath been
established in Drupada, we are sure to fail. These, O father, are my
views for the discomfiture of the Pandavas. Judge whether they be good or
bad. What, O Karna, dost thou think?'"



SECTION CCIV

(Viduragamana Parva continued)

"Vaisampayana said, 'Thus addressed by Duryodhana, Karna said, 'It doth
not seem to me, O Duryodhana, that thy reasoning is well-founded. O
perpetuator of the Kuru race, no method will succeed against the
Pandavas. O brave prince, thou hast before, by various subtle means,
striven to carry out thy wishes. But ever hast thou failed to slay thy
foes. They were then living near thee, O king! They were then unfledged
and of tender years, but thou couldst not injure them then. They are now
living at a distance, grown up, full-fledged. The sons of Kunti, O thou
of firm resolution, cannot now be injured by any subtle contrivances of
thine. This is my opinion. As they are aided by the very Fates, and as
they are desirous of regaining their ancestral kingdom, we can never
succeed in injuring them by any means in our power. It is impossible to
create disunion amongst them. They can never be disunited who have all
taken to a common wife. Nor can we succeed in estranging Krishna from the
Pandavas by any spies of ours. She chose them as her lords when they were
in adversity. Will she abandon them now that they are in prosperity?
Besides women always like to have many husbands, Krishna hath obtained
her wish. She can never be estranged from the Pandavas. The king of
Panchala is honest and virtuous; he is not avaricious. Even if we offer
him our whole kingdom he will not abandon the Pandavas. Drupada's son
also possesseth every accomplishment, and is attached to the Pandavas.
Therefore, I do not think that the Pandavas can now be injured by any
subtle means in thy power. But, O bull amongst men, this is what is good
and advisable for us now, viz., to attack and smite them till they are
exterminated. Let this course recommend itself to thee. As long as our
party is strong and that of the king of the Panchalas is weak, so long
strike them without any scruple. O son of Gandhari, as long as their
innumerable vehicles and animals, friends, and friendly tribes are not
mustered together, continue, O king, to exhibit thy prowess. As long as
the king of the Panchalas together with his sons gifted with great
prowess, setteth not his heart upon fighting with us, so long, O king,
exhibit thy prowess. And, O king, exert thy prowess before he of the
Vrishni race (Krishna) cometh with the Yadava host into the city of
Drupada, carrying everything before him, to restore the Pandavas to their
paternal kingdom. Wealth, every article of enjoyment, kingdom, there is
nothing that Krishna may not sacrifice for the sake of the Pandavas. The
illustrious Bharata had acquired the whole earth by his prowess alone.
Indra hath acquired sovereignty of the three worlds by prowess alone. O
king, prowess is always applauded by the Kshatriyas. O bull amongst
Kshatriyas, prowess is the cardinal virtue of the brave. Let us,
therefore, O monarch, with our large army consisting of four kinds of
forces, grind Drupada without loss of time, and bring hither the
Pandavas. Indeed, the Pandavas are incapable of being discomfited by any
policy of conciliation, of gift, of wealth and bribery, or of disunion.
Vanquish them, therefore, by thy prowess. And vanquishing them by thy
prowess, rule thou this wide earth. O monarch, I see not any other means
by which we may accomplish our end.'

"Vaisampayana continued, 'Hearing these words of Radheya, Dhritarashtra,
endued with great strength, applauded him highly. The monarch then
addressed him and said, 'Thou, O son of a Suta, art gifted with great
wisdom and accomplished in arms. This speech, therefore, favouring the
exhibition of prowess suiteth thee well. But let Bhishma, and Drona, and
Vidura, and you two, take counsel together and adopt that proposal which
may lead to our benefit.'

Vaisampayana continued, "'Then king Dhritarashtra called unto him, all
those celebrated ministers and took counsel with them.'"



SECTION CCV

(Viduragamana Parva continued)

"Vaisampayana said, 'Asked by Dhritarashtra to give his opinion, Bhishma
replied, 'O Dhritarashtra, a quarrel with the Pandavas is what I can
never approve of. As thou art to me, so was Pandu without doubt. And the
sons of Gandhari are to me, as those of Kunti. I should protect them as
well as I should thy sons, O Dhritarashtra! And, O king, the Pandavas are
as much near to me as they are to prince Duryodhana or to all the other
Kurus. Under these circumstances a quarrel with them is what I never
like. Concluding a treaty with those heroes, let half the land be given
unto them. This is without doubt, the paternal kingdom of those foremost
ones of the Kuru race. And, O Duryodhana, like thee who lookest upon this
kingdom as thy paternal property, the Pandavas also look upon it as their
paternal possession. If the renowned sons of Pandu obtain not the
kingdom, how can it be thine, or that of any other descendant of the
Bharata race? If thou regardest thyself as one that hath lawfully come
into the possession of the kingdom, I think they also may be regarded to
have lawfully come into the possession of this kingdom before thee. Give
them half the kingdom quietly. This, O tiger among men, is beneficial to
all. If thou actest otherwise, evil will befall us all. Thou too shall be
covered with dishonour. O Duryodhana, strive to maintain thy good name. A
good name is, indeed, the source of one's strength. It hath been said
that one liveth in vain whose reputation hath gone. A man, O Kaurava,
doth not die so long as his fame lasteth. One liveth as long as one's
fame endureth, and dieth when one's fame is gone. Follow thou, O son of
Gandhari, the practice that is worthy of the Kuru race. O thou of mighty
arms, imitate thy own ancestors. We are fortunate that the Pandavas have
not perished. We are fortunate that Kunti liveth. We are fortunate that
the wretch Purochana without being able to accomplish his purpose hath
himself perished. From that time when I heard that the sons of
Kuntibhoja's daughter had been burnt to death, I was, O son of Gandhari,
ill able to meet any living creature. O tiger among men, hearing of the
fate that overtook Kunti, the world doth not regard Purochana so guilty
as it regardeth thee. O king, the escape, therefore, of the sons of Pandu
with life from that conflagration and their re-appearance, do away with
thy evil repute. Know, O thou of Kuru's race, that as long as those
heroes live, the wielder of the thunder himself cannot deprive them of
their ancestral share in the kingdom. The Pandavas are virtuous and
united. They are being wrongly kept out of their equal share in the
kingdom. If thou shouldst act rightly, if thou shouldst do what is
agreeable to me, if thou shouldst seek the welfare of all, then give half
the kingdom unto them.'"



SECTION CCVI

(Viduragamana Parva continued)

"Vaisampayana said, 'After Bhishma had concluded, Drona spoke, saying, 'O
king Dhritarashtra, it hath been heard by us that friends summoned for
consultation should always speak what is right, true, and conductive to
fame. O sire, I am of the same mind in this matter with the illustrious
Bhishma. Let a share of the kingdom be given unto the Pandavas. This is
eternal virtue. Send, O Bharata, unto Drupada without loss of time some
messenger of agreeable speech, carrying with him a large treasure for the
Pandavas. And let the man go unto Drupada carrying costly presents for
both the bridegrooms and the bride, and let him speak unto that monarch
of thy increase of power and dignity arising from this new alliance with
him. And, O monarch, let the man know also that both thyself and
Duryodhana have become exceedingly glad in consequence of what hath
happened. Let him say this repeatedly unto Drupada and Dhrishtadyumna.
And let him speak also about the alliance as having been exceedingly
proper, and agreeable unto thee, and of thyself being worthy of it. And
let the man repeatedly propitiate the sons of Kunti and those of Madri
(in proper words). And at thy command, O king, let plenty of ornaments of
pure gold be given unto Draupadi. And let, O bull of Bharata's race,
proper presents be given unto all the sons of Drupada. Let the messenger
then propose the return of the Pandavas to Hastinapura. After the heroes
will have been permitted (by Drupada), to come hither, let Duhsasana and
Vikarna go out with a handsome train to receive them. And when they will
have arrived at Hastinapura, let those foremost of men be received with
affection by thee. And let them then be installed on their paternal
throne, agreeably to the wishes of the people of the realm. This, O
monarch of Bharata's race, is what I think should be thy behaviour
towards the Pandavas who are to thee even as thy own sons.'

"Vaisampayana continued, 'After Drona had ceased, Karna spake again,
'Both Bhishma and Drona have been pampered with wealth that is thine and
favours conferred by thee! They are also always regarded by thee as thy
trusted friends! What can therefore be more amusing than that they both
should give thee advice which is not for thy good? How can the wise
approve that advice which is pronounced good by a person speaking with
wicked intent but taking care to conceal the wickedness of his heart?
Indeed, in a season of distress, friends can neither benefit nor injure.
Every one's happiness or the reverse dependeth on destiny. He that is
wise and he that is foolish, he that is young (in years) and he that is
old, he that hath allies and he that hath none, all become, it is seen
everywhere, happy or unhappy at times. It hath been heard by us that
there was, of old, a king by name Amvuvicha. Having his capital at
Rajagriha, he was the king of all the Magadha chiefs. He never attended
to his affairs. All his exertion consisted in inhaling the air. All his
affairs were in the hands of his minister. And his minister, named
Mahakarni, became the supreme authority in the state. Regarding himself
all powerful, he began to disregard the king. And the wretch himself
appropriated everything belonging unto the king, his queens and treasures
and sovereignty. But the possession of all these, instead of satisfying
his avarice, only served to inflame him the more. Having appropriated
everything belonging to the king, he even coveted the throne. But it hath
been heard by us that with all his best endeavours he succeeded not in
acquiring the kingdom of the monarch, his master, even though the latter
was inattentive to business and content with only breathing the air. What
else can be said, O king, than that monarch's sovereignty was dependent
on destiny? If, therefore, O king, this kingdom be established in thee by
destiny, it will certainly continue in thee, even if the whole world were
to become thy enemy! If, however, destiny hath ordained otherwise,
howsoever mayest thou strive, it will not last in thee! O learned one,
remembering all this, judge of the honesty or otherwise of thy advisers.
Ascertain also who amongst them are wicked and who have spoken wisely and
well.'

"Vaisampayana continued, 'Hearing these words of Karna, Drona replied,
'As thou art wicked it is evident thou sayest so in consequence of the
wickedness of thy intent. It is for injuring the Pandavas that thou
findest fault with us. But know, O Karna, what I have said is for the
good of all and the prosperity of the Kuru race. If thou regardest all
this as productive of evil, declare thyself what is for our good. If the
good advice I have given be not followed, I think the Kurus will be
exterminated in no time.'"



SECTION CCVII

(Viduragamana Parva continued)

"Vaisampayana said, 'After Drona had ceased, Vidura spoke, saying, 'O
monarch, thy friends without doubt, are saying unto thee what is for thy
good. But as thou art unwilling to listen to what they say, their words
scarcely find a place in thy ears. What that foremost one of Kuru's race,
viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy
good. But thou dost not listen to it. The preceptor Drona also hath said
much that is for thy good which however Karna, the son of Radha, doth not
regard to be such. But, O king, reflecting hard I do not find any one who
is better a friend to thee than either of these two lions among men
(viz., Bhishma and Drona), or any one who excels either of them in
wisdom. These two, old in years, in wisdom, and in learning, always
regard thee, O king, and the sons of Pandu with equal eyes. Without
doubt, O king of Bharata's race, they are both, in virtue and
truthfulness, not inferior to Rama, the son of Dasaratha, and Gaya. Never
before did they give thee any evil advice. Thou also, O monarch, hast
never done them any injury. Why should, therefore, these tigers among
men, who are ever truthful, give thee wicked advice, especially when thou
hast never injured them? Endued with wisdom these foremost of men, O
king, will never give thee counsels that are crooked. O scion of Kuru's
rate, this is my firm conviction that these two, acquainted with all
rules of morality, will never, tempted by wealth, utter anything
betraying a spirit of partisanship. What they have said, O Bharata, I
regard highly beneficial to thee. Without doubt, O monarch, the Pandavas
are thy sons as much as Duryodhana and others are. Those ministers,
therefore, that give thee any counsel fraught with evil unto the
Pandavas, do not really look to thy interests. If there is any partiality
in thy heart, O king, for thy own children, they who by their counsel
seek to bring it out, certainly do thee no good. Therefore, O king, these
illustrious persons endued with great splendour, have not I think, said
anything that leadeth to evil. Thou, however, dost not understand it.
What these bulls among men have said regarding the invincibility of the
Pandavas is perfectly true. Think not otherwise of it, O tiger among men.
Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the
right and the left hand with equal activity, be vanquished in battle even
by Maghavat himself? Can the great Bhimasena of strong arms possessing
the might of ten thousand elephants, be vanquished in battle by the
immortals themselves? Who also that desireth to live can overcome in
battle the twins (Nagula and Sahadeva) like unto the sons of Yama
himself, and well-skilled in fight? How too can the eldest one of the
Pandavas in whom patience, mercy, forgiveness, truth, and prowess always
live together, be vanquished? They who have Rama (Valadeva) as their
ally, and Janardana (Krishna) as their counsellor, and Satyaki as their
partisan, have already defeated everybody in war. They who have Drupada
for their father-in-law, and Drupada's sons--the heroic brothers, viz.,
Dhristadyumna and others of Prishata's race for their brothers-in-law,
are certainly invincible. Remembering this, O monarch, and knowing that
their claim to the kingdom is even prior to thine, behave virtuously
towards them. The stain of calumny is on thee, O monarch, in consequence
of that act of Purochana. Wash thyself of it now, by a kindly behaviour
towards the Pandavas. This kindly behaviour of thine, O monarch, towards
the Pandavas will be an act of great benefit to us, protecting the lives
of us all that belong to Kuru's race, and leading to the growth of the
whole Kshatriya order! We had formerly warred with king Drupada; if we
can now secure him as an ally, it will strengthen our party. The
Dasarhas, O king, are numerous and strong. Know where Krishna is, all of
them must be, and where Krishna is, there victory also must be! O king,
who, unless cursed by the gods, would seek, to effect that by means of
war which can be effected by conciliation? Hearing that the sons of
Pritha are alive, the citizens and other subjects of the realm have
become exceedingly glad and eager for beholding them. O monarch, act in a
way that is agreeable to them. Duryodhana and Karna and Sakuni, the son
of Suvala, are sinful, foolish and young; listen not to them. Possessed
of every virtue thou art I long ago told thee, O monarch that for
Duryodhana's fault, the subjects of this kingdom would be exterminated.'"



SECTION CCVIII

(Viduragamana Parva continued)

"Vaisampayana said, 'Hearing these various speeches, Dhritarashtra said,
The learned Bhishma, the son of Santanu, and the illustrious Rishi Drona,
and thyself also (O Vidura), have said the truth and what also is most
beneficial to me. Indeed, as those mighty car-warriors, the heroic sons
of Kunti. are the children of Pandu, so are they, without doubt, my
children according to the ordinance. And as my sons are entitled to this
kingdom, so are the sons of Pandu certainly entitled to it. Therefore,
hasten to bring hither the Pandavas along with their mother, treating
them with affectionate consideration. O thou of Bharata's race, bring
also Krishna of celestial beauty along with them. From sheer good fortune
the sons of Pritha are alive; and from good fortune alone those mighty
car-warriors have obtained the daughter of Drupada. It is from good
fortune alone that our strength hath increased, and it is from good
fortune alone that Purochana hath perished. O thou of great splendour, it
is from good fortune that my great grief hath been killed!'

"Vaisampayana continued, 'Then Vidura, at the command of Dhritarashtra,
repaired, O Bharata, unto Yajnasena and the Pandavas. And he repaired
thither carrying with him numerous jewels and various kinds of wealth for
Draupadi and the Pandavas and Yajnasena also. Arrived at Drupada's abode,
Vidura conversant with every rule of morality and deep in every science,
properly accosted the monarch and waited upon him. Drupada received
Vidura in proper form and they both enquired after each other's welfare.
Vidura then saw there the Pandavas and Vasudeva. As soon as he saw them
he embraced them from affection and enquired after their well being. The
Pandavas also along with Vasudeva, in due order, worshipped Vidura of
immeasurable intelligence. But Vidura, O king, in the name of
Dhritarashtra repeatedly enquired with great affection after their
welfare. He then gave, O monarch, unto the Pandavas and Kunti and
Draupadi, and unto Drupada and Drupada's sons, the gems and various kinds
of wealth that the Kauravas had sent through him. Possessed of
immeasurable intelligence, the modest Vidura then, in the presence of the
Pandavas and Keshava, addressed the well-behaved Drupada thus:

"With thy ministers and sons, O monarch, listen to what I say. King
Dhritarashtra, with ministers, sons, and friends, hath with a joyous
heart, O king, repeatedly enquired after thy welfare. And, O monarch, he
hath been highly pleased with this alliance with thee. So also, O king,
Bhishma of great wisdom, the son of Santanu, with all the Kurus, enquired
after thy welfare in every respect. Drona also of great wisdom the son of
Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy
happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in
consequence of this alliance with thee regard themselves supremely blest.
O Yajnasena, the establishment of this alliance with thee hath made them
happier than if they had acquired a new kingdom. Knowing all this, O
monarch, permit the Pandavas to re-visit their ancestral kingdom. The
Kurus are exceedingly eager to behold the sons of Pandu. These bulls
among men have been long absent (from their kingdom). They as well as
Pritha must be very eager to behold their city. And all the Kuru ladies
and the citizens and our subjects are eagerly waiting to behold Krishna
the Panchala Princess. This, therefore, is my opinion, O monarch, that
thou shouldst, without delay, permit the Pandavas to go thither with
their wife. And after the illustrious Pandavas, O king, will have
received thy permission to go thither, I shall send information unto
Dhritarashtra by quick messengers. Then, O king, will the Pandavas set
out with Kunti and Krishna.'"



SECTION CCIX

(Viduragamana Parva continued)

"Vaisampayana said, 'Hearing these words of Vidura, Drupada said, 'It is
even so as thou, O Vidura of great wisdom, hast said. Venerable one, I
too have been exceedingly happy in consequence of this alliance. It is
highly proper that these illustrious princes should return to their
ancestral kingdom. But it is not proper for me to say this myself. If the
brave son of Kunti viz., Yudhishthira, if Bhima and Arjuna, if these
bulls among men, viz., the twins, themselves desire to go and if Rama
(Valadeva) and Krishna, both acquainted with every rule of morality, be
of the same mind, then let the Pandavas go thither. For these tigers
among men (Rama and Krishna) are ever engaged in doing what is agreeable
and beneficial to the sons of Pandu.'

"Hearing this, Yudhishthira said, 'We are now, O monarch, with all our
younger brothers, dependent on thee. We shall cheerfully do what thou art
pleased to command.'

"Vaisampayana continued, 'Then Vasudeva said, 'I am of opinion that the
Pandavas should go. But we should all abide by the opinion of king
Drupada who is conversant with every rule of morality.'

"Drupada then spoke, 'I certainly agree with what this foremost of men,
thinketh, having regard to the circumstances. For the illustrious sons of
Pandu now are to me as they are, without doubt, to Vasudeva. Kunti's son
Yudhishthira himself doth not seek the welfare of the Pandavas so
earnestly as, Kesava, that tiger among men.'

"Vaisampayana continued, 'Commanded by the illustrious Drupada, the
Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna,
the daughter of Drupada, and the renowned Kunti, journeyed towards the
city called after the elephant, stopping at various places along the way
for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that
those heroes had neared the capital sent out the Kauravas to receive
them. They who were thus sent out were, O Bharata, Vikarna of the great
bow, and Chitrasena, and Drona that foremost of warriors, and Kripa of
Gautama's line. Surrounded by these, those mighty heroes, their splendour
enhanced by that throng slowly entered the city of Hastinapura. The whole
city became radiant, as it were, with the gay throng of sight-seers
animated by curiosity. Those tigers among men gladdened the hearts of all
who beheld them. And the Pandavas, dear unto the hearts of the people,
heard, as they proceeded, various exclamations with the citizens, ever
desirous of obeying the wishes of those princes, loudly uttered. Some
exclaimed, 'Here returns that tiger among men, conversant with all the
rules of morality and who always protects us as if we were his nearest
relatives.' And elsewhere they said, 'It seems that king Pandu--the
beloved of his people--returneth today from the forest, doubtless to do
what is agreeable to us.' And there were some that said, 'What good is
not done to us today when the heroic sons of Kunti come back to our town?
If we have ever given away in charity, if we have ever poured libations
of clarified butter on the fire, if we have any ascetic merit, let the
Pandavas, by virtue of all those acts stay in our town for a hundred
years.'

"At last the Pandavas, on arriving at the place, worshipped the feet of
Dhritarashtra, as also those of the illustrious Bhishma. They also
worshipped the feet of everybody else that deserved that honour. And they
enquired after the welfare of every citizen (there present). At last, at
the command of Dhritarashtra they entered the chambers that had been
assigned to them.

"After they had rested there for some time, they were summoned (to the
court) by king Dhritarashtra and Bhishma, the son of Santanu. When they
came, king Dhritarashtra addressing Yudhishthira, said, 'Listen, O son of
Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so
that no difference may arise again (between you and your cousins). If you
take up your quarters there no one will be able to do you any injury.
Protected by Partha (Arjuna), like the celestials by the thunderbolt,
reside ye at Khandavaprastha, taking half of the kingdom.'

"Vaisampayana continued, 'Agreeing to what Dhritarashtra said, those
bulls among men worshipping the king set out from Hastinapura. And
content with half the kingdom, they removed to Khandavaprastha, which was
in unreclaimed desert. Then those heroes of unfading splendour, viz., the
Pandavas, with Krishna at their head, arriving there, beautified the
place and made it a second heaven. And those mighty car-warriors,
selecting with Dwaipayana's assistance a sacred and auspicious region,
performed certain propitiatory ceremonies and measured out a piece of
land for their city. Then surrounded by a trench wide as the sea and by
walls reaching high up to the heavens and white as the fleecy clouds or
the rays of the moon, that foremost of cities looked resplendent like
Bhogavati (the capital of the nether kingdom) decked with the Nagas. And
it stood adorned with palatial mansions and numerous gates, each
furnished with a couple of panels resembling the out-stretched wings of
Garuda. And it was protected with gateways looking like the clouds and
high as the Mandara mountains. And well-furnished with numerous weapons
of attack the missiles of the foes could not make slightest impression on
them. And they were almost covered with darts and other missiles like
double-tongued snakes. The turrets along the walls were filled with armed
men in course of training; and the walls were lined with numerous
warriors along their whole length. And there were thousands of sharp
hooks and Sataghnis (machines slaying a century of warriors) and numerous
other machines on the battlements. There were also large iron wheels
planted on them. And with all these was that foremost of cities adorned.
The streets were all wide and laid out excellently; and there was no fear
in them of accident. And decked with innumerable mansions, the city
became like unto Amaravati and came to be called Indraprastha (like unto
Indra's city). In a delightful and auspicious part of the city rose the
palace of the Pandavas filled with every kind of wealth and like unto the
mansion of the celestial treasurer (Kuvera) himself. And it looked like a
mass of clouds charged with lightning.

"When the city was built, there came, O king, numerous Brahmanas
well-acquainted with all the Vedas and conversant with every language,
wishing to dwell there. And there came also unto that town numerous
merchants from every direction, in the hope of earning wealth. There also
came numerous persons well-skilled in all the arts, wishing to take up
their abode there. And around the city were laid out many delightful
gardens adorned with numerous trees bearing both fruits and flowers.
There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas,
and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas
and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their
fragrant loads; beautiful and blossoming and grand Amalakas with branches
bent down with the weight of fruits and Lodhras and blossoming Ankolas;
and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and
Karaviras and Parijatas and numerous other kinds of trees always adorned
with flowers and fruits and alive with feathery creatures of various
species. And those verdant groves always resounded with the notes of
maddened peacocks and Kokilas (blackbirds). And there were various
pleasure-houses, bright as mirrors, and numerous bowers of creepers, and
charming and artificial hillocks, and many lakes full to the brim of
crystal water, and delightful tanks fragrant with lotuses and lilies and
adorned with swans and ducks and chakravakas (brahminy ducks). And there
were many delicious pools overgrown with fine aquatic plants. And there
were also diverse ponds of great beauty and large dimension. And, O king,
the joy of the Pandavas increased from day to day, in consequence of
their residence in that large kingdom that was peopled with pious men.

"Thus in consequence of the virtuous behaviour of Bhishma and king
Dhritarashtra towards them, the Pandavas took up their abode in
Khandavaprastha. Adorned with those five mighty warriors, each equal unto
Indra himself, that foremost of cities looked like Bhogavati (the capital
of the nether kingdom) adorned with the Nagas. And, O monarch, having
settled the Pandavas there, the heroic Krishna, obtaining their leave,
came back with Rama to Dwaravati.'"



SECTION CCX

(Rajya-labha Parva)

"Janamejaya said, 'O thou possessed of ascetic wealth, what did those
high-souled ones, my grandsires, the illustrious Pandavas, do, after
obtaining the kingdom of Indraprastha? How did their wife Draupadi obey
them all? How is it also that no dissensions arose amongst those
illustrious rulers of men, all attached to one wife, viz., Krishna? O
thou of the wealth of asceticism, I wish to hear everything in detail
regarding the behaviour towards one another of those rulers of men after
their union with Krishna.'

"Vaisampayana said, 'Those scorchers of foes, the Pandavas, having
obtained their kingdom, at the command of Dhritarashtra, passed their
days in joy and happiness at Khandavaprastha with Krishna. And
Yudhishthira. endued with great energy and ever adhering to truth, having
obtained the sovereignty, virtuously ruled the land, assisted by his
brothers. And the sons of Pandu, endued with great wisdom and devoted to
truth and virtue, having vanquished all their foes, continued to live
there in great happiness. And those bulls among men, seated on royal
seats of great value, used to discharge all the duties of government. And
one day, while all those illustrious heroes were so seated, there came
unto them the celestial Rishi Narada, in course of his wanderings.
Beholding the Rishi, Yudhishthira offered him his own handsome seat. And
after the celestial Rishi had been seated, the wise Yudhishthira duly
offered him the Arghya with his own hands. And the king also informed the
Rishi of the state of his kingdom. The Rishi accepting the worship,
became well-pleased, and eulogising him with benedictions, commanded the
king to take his seat. Commanded by the Rishi, the king took his seat.
Then the king sent word unto Krishna (in the inner apartments) of the
arrival of the illustrious one. Hearing of the Rishi's arrival Draupadi,
purifying herself properly, came with a respectful attitude to where
Narada was with the Pandavas. The virtuous princess of Panchala,
worshipping the celestial Rishi's feet, stood with joined hands before
him, properly veiled, The illustrious Narada, pronouncing various
benedictions on her, commanded the princess to retire. After Krishna had
retired, the illustrious Rishi, addressing in private all the Pandavas
with Yudhishthira at their head, said, 'The renowned princess of Panchala
is the wedded wife of you all. Establish a rule amongst yourselves so
that disunion may not arise amongst you. There were, in former days,
celebrated throughout the three worlds, two brothers named Sunda and
Upasunda living together and incapable of being slain by anybody unless
each slew the other. They ruled the same kingdom, lived in the same
house, slept on the same bed, sat on the same seat, and ate from the same
dish. And yet they killed each for the sake of Tilottama. Therefore, O
Yudhishthira, preserve your friendship for one another and do that which
may not produce disunion amongst you.'

"On hearing this, Yudhishthira asked, 'O great Muni, whose sons were
Asuras called Sunda and Upasunda? Whence arose that dissension amongst
them, and why did they slay each other? Whose daughter also was this
Tilottama for whose love the maddened brothers killed each other? Was she
an Apsara (water nymph) or the daughter of any celestial? O thou whose
wealth is asceticism, we desire, O Brahmana, to hear in detail everything
as it happened. Indeed, our curiosity hath become great.'"



SECTION CCXI

(Rajya-labha Parva continued)

"Vaisampayana said, 'Hearing these words of Yudhishthira, Narada replied,
'O son of Pritha, listen with thy brothers to me as I recite this old
story, O Yudhishthira, exactly as everything happened. In olden days, a
mighty Daitya named Nikumbha, endued with great energy and strength was
born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha,
were born two sons called Sunda and Upasunda. Both of them were mighty
Asuras endued with great energy and terrible prowess. The brothers were
both fierce and possessed of wicked hearts. And those Daityas were both
of the same resolution, and ever engaged in achieving the same tasks and
ends. They were ever sharers with each other in happiness as well as in
woe. Each speaking and doing what was agreeable to the other, the
brothers never were unless they were together, and never went anywhere
unless together. Of exactly the same disposition and habits, they seemed
to be one individual divided into two parts. Endued with great energy and
ever of the same resolution in everything they undertook, the brothers
gradually grew up. Always entertaining the same purpose, desirous of
subjugating the three worlds, the brothers, after due initiation, went to
the mountains of Vindhya. And severe were the ascetic penances they
performed there. Exhausted with hunger and thirst, with matted locks on
their heads and attired in barks of trees, they acquired sufficient
ascetic merit at length. Besmearing themselves with dirt from head to
foot, living upon air alone, standing on their toes, they threw pieces of
the flesh of their bodies into the fire. Their arms upraised, and eye
fixed, long was the period for which they observed their vows. And during
the course of their ascetic penances, a wonderful incident occurred
there. For the mountains of Vindhya, heated for a long course of years by
the power of their ascetic austerities, began to emit vapour from every
part of their bodies. And beholding the severity of their austerities,
the celestials became alarmed. The gods began to cause numerous
obstructions to impede the progress of their asceticism. The celestials
repeatedly tempted the brothers by means of every precious possession and
the most beautiful girls. The brothers broke not their vows. Then the
celestials once more manifested, before the illustrious brothers, their
powers of illusion. For it seemed their sisters, mothers, wives, and
other relatives, with disordered hair and ornaments and robes, were
running towards them in terror, pursued and struck by a Rakshasa with a
lance in hand. And it seemed that the women implored the help of the
brothers crying, 'O save us!' But all this went for nothing, for firmly
wedded thereto, the brothers did not still break their vows. And when it
was found that all this produced not the slightest impression on any of
the two, both the women and the Rakshasa vanished from sight. At last the
Grandsire himself, the Supreme Lord ever seeking the welfare of all, came
unto those great Asuras and asked them to solicit the boon they desired.
Then the brothers Sunda and Upasunda, both of great prowess, beholding
the Grandsire, rose from their seats and waited with joined palms. And
the brothers both said unto the God, 'O Grandsire, if thou hast been
pleased with these our ascetic austerities, and art, O lord, propitious
unto us, then let us have knowledge of all weapons and of all powers of
illusion. Let us be endued with great strength, and let us be able to
assume any form at will. And last of all, let us also be immortal.'
Hearing these words of theirs, Brahman said, 'Except the immortality you
ask for, you shall be given all that you desire. Solicit you some form of
death by which you may still be equal unto the immortals. And since you
have undergone these severe ascetic austerities from desire of
sovereignty alone I cannot confer on you the boon of immortality. You
have performed your ascetic penances even for the subjugation of the
three worlds. It is for this, O mighty Daityas, that I cannot grant you
what you desire.'

"Narada continued, 'Hearing these words of Brahman, Sunda and Upasunda
said, 'O Grandsire, let us have no fear then from any created thing,
mobile or immobile, in the three worlds, except only from each other!'
The Grandsire then said, 'I grant you what you have asked for, even this
your desire'. And granting them this boon, the Grandsire made them desist
from their asceticism, and returned to his own region. Then the brothers,
those mighty Daityas, having received those several boons became
incapable of being slain by anybody in the universe. They then returned
to their own abode. All their friends and relatives, beholding those
Daityas of great intelligence, crowned with success in the matter of the
boons they had obtained, became exceedingly glad. And Sunda and Upasunda
then cut off their matted locks and wore coronets on their heads. Attired
in costly robes and ornaments, they looked exceedingly handsome. They
caused the moon to rise over their city every night even out of his
season. And friends and relatives gave themselves up to joy and merriment
with happy hearts. Eat, feed, give, make merry, sing, drink--these were
the sounds heard everyday in every house. And here and there arose loud
uproars of hilarity mixed with clappings of hands which filled the whole
city of the Daityas, who being capable of assuming any form at will, were
engaged in every kind of amusement and sport and scarcely noticed the
flight of time, even regarding a whole year as a single day.'"



SECTION CCXII

(Rajya-labha Parva continued)

'Narada continued, 'As soon as those festivities came to an end, the
brothers Sunda and Upasunda, desirous of the Sovereignty of the three
worlds, took counsel and commanded their forces to be arranged. Obtaining
the assent of their friends and relatives, of the elders of the Daitya
race and of their ministers of state, and performing the preliminary
rites of departure, they set out in the night when the constellation
Magha was in the ascendant. The brothers set out with a large Daitya
force clad in mail and armed with maces and axes and lances and clubs.
The Daitya heroes set out on their expedition with joyous hearts, the
charanas (bards) chanting auspicious panegyrics indicative of their
future triumphs. Furious in war, the Daitya brothers, capable of going
everywhere at will, ascended the skies and went to the region of the
celestials. The celestials knowing they were coming and acquainted also
with the boons granted unto them by the Supreme Deity left heaven and
sought refuge in the region of Brahman. Endued with fierce prowess, the
Daitya heroes soon subjugated the region of Indra, and vanquishing the
diverse tribes of Yakshas and Rakshasas and every creature ranging the
skies, came away. Those mighty car-warriors next subjugated the Nagas of
the nether region, and then the inmates of the ocean and then all the
tribes of the Mlechchhas. Desirous next of subjugating the whole earth,
those heroes of irresistible sway, summoning their soldiers, issued these
cruel commands, 'Brahmanas and royal sages (on earth) with their
libations and other food offered at grand sacrifices, increase the energy
and strength of the gods, as also their prosperity. Engaged in such acts,
they are the enemies of the Asuras. All of us, therefore, mustering
together should completely slaughter them off the face of the earth!'
Ordering their soldiers thus on the eastern shore of the great ocean, and
entertaining such a cruel resolution, the Asura brothers set out in all
directions. And those that were performing sacrifices and the Brahmanas
that were assisting at those sacrifices, the mighty brothers instantly
slew. And slaughtering them with violence they departed for some other
place. Whilst their soldiers threw into the water the sacrificial fires
that were in the asylums of Munis with souls under complete control, the
curses uttered by the illustrious Rishis in wrath, rendered abortive by
the boons granted (by Brahman), affected not the Asura brothers. When the
Brahmanas saw that their curses produced not the slightest effect like
shafts shot at stones they fled in all directions, forsaking their rites
and vows. Even those Rishis on earth that were crowned with ascetic
success, and had their passions under complete control and were wholly
engrossed in meditation of the Deity, from fear of the Asura brothers,
fled like snakes at the approach of Vinata's son (Garuda the
snake-eater). The sacred asylums were all trodden down and broken. The
sacrificial jars and vessels being broken, their (sacred) contents were
scattered over the ground. The whole universe became empty, as if its
creatures had all been stricken down during the season of general
dissolution. And, O king, after the Rishis had all disappeared and made
themselves invisible both the great Asuras, resolved upon their
destruction, began to assume various forms. Assuming the forms of
maddened elephants with temples rent from excess of juice, the Asura
pair, searching out the Rishis who had sheltered themselves in caves,
sent them to the region of Yama. Sometimes becoming as lions and again as
tigers and disappearing the next moment, by these and other methods the
cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study
ceased, and kings and Brahmanas were exterminated. The earth became
utterly destitute of sacrifices and festivals. And the terrified people
uttered cries of Oh and Alas and all buying and selling were stopped. All
religious rites ceased, and the earth became destitute of sacred
ceremonies and marriages. Agriculture was neglected and cattle were no
longer tended. Towns and asylums became desolate. And scattered over with
bones and skeletons, the earth assumed a frightful aspect. All ceremonies
in honour of the Pitris were suspended, and the sacred sound of Vashat
and the whole circle of auspicious rites ceased. The earth became
frightful to behold. The Sun and the Moon, the Planets and Stars, and
Constellations, and the other dwellers in the firmament, witnessing these
acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of
heaven by means of such cruel acts, the Asura brothers took up their
abode in Kurukshetra, without a single rival.'"



SECTION CCXIII

(Rajya-labha Parva continued)

"Narada continued, 'Then the celestial Rishis, the Siddhas, and the
high-souled Rishis possessing the attributes of tranquillity and
self-restraint, beholding that act of universal slaughter, were afflicted
with great grief. With passions and senses and souls under complete
control, they then went to the abode of the Grandsire, moved by
compassion for the universe. Arrived there, they beheld the Grandsire
seated with gods, Siddhas, and Brahmarshis around him. There were present
that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma
and Surya and Sakra, and Rishis devoted to the contemplation of Brahma,
and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas,
the Ajas, the Avimudas, and other ascetics of great energy. All those
Rishis were sitting with the Grandsire, when the celestial and other
Rishis, approaching Brahman with sorrowful hearts, represented unto him
all the acts of Sunda and Upasunda. And they told the Grandsire in detail
everything that the Asura brothers had done, and how they had done it,
and in what order. Then all the celestials and the great Rishis pressed
the matter before the Grandsire. The Grandsire, hearing everything they
said, reflected for a moment and settled in his mind what he should do.
Resolving to compass the destruction of the Asura brothers, he summoned
Viswakarman (the celestial architect). Seeing Viswakarman before him, the
Grandsire possessed of supreme ascetic merit commanded him, saying,
'Create thou a damsel capable of captivating all hearts.' Bowing down
unto the Grandsire and receiving his command with reverence, the great
artificer of the universe created a celestial maiden with careful
attention. Viswakrit first collected all handsome features upon the body
of the damsel he created. Indeed, the celestial maiden that he created
was almost a mass of gems. And created with great care by Viswakarman,
the damsel, in beauty, became unrivalled among the women of the three
worlds. There was not even a minute part of her body which by its wealth
of beauty could not attract the gaze of beholders. And like unto the
embodied Sri herself, that damsel of extraordinary beauty captivated the
eyes and hearts of every creature. And because she had been created with
portions of every gem taken in minute measures, the Grandsire bestowed
upon her the name of Tilottama. And as soon as he started it into life,
the damsel bowed to Brahman and with joined palms said, 'Lord of every
created thing, what task am I to accomplish and what have I been created
for?' The Grandsire answered, 'Go, O Tilottama, unto the Asuras, Sunda
and Upasunda. O amiable one, tempt them with thy captivating beauty. And,
O damsel, conduct thyself there in such a way that the Asura brothers
may, in consequence of the wealth of thy beauty, quarrel with each other
as soon as they cast their eyes upon thee.'

"Narada continued, 'Bowing unto the Grandsire and saying, 'So be
it,'--the damsel walked round the celestial conclave. The illustrious
Brahman was then sitting with face turned eastwards, and Mahadeva with
face also towards the east, and all the celestials with faces northwards,
and the Rishis with faces towards all directions. While Tilottama walked
round the conclave of the celestials, Indra and the illustrious Sthanu
(Mahadeva) were the only ones that succeeded in preserving their
tranquillity of mind. But exceedingly desirous as Mahadeva was (of
beholding Tilottama) when the damsel (in her progress round the celestial
conclave) was at his side, another face like a full-blown lotus appeared
on the southern side of his body. And when she was behind him, another
face appeared on the west. And when the damsel was on the northern side
of the great god, a fourth face appeared on the northern side of his
body. Mahadeva (who was eager to behold the damsel) came also to have a
thousand eyes, each large and slightly reddish, before, behind and on his
flanks. And it was thus that Sthanu the great god came to have four
faces, and the slayer of Vala, a thousand eyes. And as regards the mass
of the celestials and the Rishis, they turned their faces towards all
directions as Tilottama walked round them. Except the divine Grandsire
himself, the glances of those illustrious personages, even of all of them
fell upon Tilottama's body. And when Tilottama set out (for the city of
the Asuras) with the wealth of her beauty, all regarded the task as
already accomplished. After Tilottama had gone away, the great god who
was the First Cause of the Universe, dismissed all the celestials and the
Rishis.'"



SECTION CCXIV

(Rajya-labha Parva continued)

"Narada continued, 'Meanwhile the Asura brothers having subjugated the
earth were without a rival. The fatigue of exertion gone, they, having
brought the three worlds under equal sway, regarded themselves as persons
that had nothing more to do. Having brought all the treasures of the
gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the
kings of the earth, the brothers began to pass their days in great
happiness. When they saw they had no rivals (in the three worlds), they
gave up all exertion and devoted their time to pleasure and merriment,
like the celestials. They experienced great happiness by giving
themselves up to every kind of enjoyment, such as women, and perfumes and
floral wreaths and viands, and drinks and many other agreeable objects
all in profusion. In houses and woods and gardens, on hills and in
forests, wherever they liked they passed their time in pleasure and
amusement, like the immortals. And it so happened that one day they went
for purposes of pleasure to a tableland of the Vindhya range, perfectly
level and stony, and overgrown with blossoming trees. After every object
of desire, all of the most agreeable kind, had been brought, the brothers
sat on an excellent seat, with happy hearts and accompanied by handsome
women. And those damsels, desirous of pleasing the brothers, commenced a
dance in accompaniment to music, and sweetly chanted many a song in
praise of the mighty pair.'

"Meanwhile Tilottama attired in a single piece of red silk that exposed
all her charms, came along, plucking wild flowers on her way. She
advanced slowly to where those mighty Asuras were. The Asura brothers,
intoxicated with the large portions they had imbibed, were smitten upon
beholding that maiden of transcendent beauty. Leaving their seats they
went quickly to where the damsel was. Both of them being under the
influence of lust, each sought the maiden for himself. And Sunda seized
that maid of fair brows by her right hand. Intoxicated with the boons
they had obtained, with physical might, with the wealth and gems they had
gathered from every quarter, and with the wine they had drunk, maddened
with all these, and influenced by wishful desire, they addressed each
other, each contracting his bow in anger, 'She is my wife, and therefore
your superior,' said Sunda. 'She is my wife, and therefore your
sister-in-law', replied Upasunda. And they said unto each other, 'She is
mine not yours.' And soon they were under the influence of rage. Maddened
by the beauty of the damsel, they soon forgot their love and affection
for each other. Both of them, deprived of reason by passion, then took up
their fierce maces. Each repeating, I was the first, I was the first,'
(in taking her hand) struck the other. And the fierce Asuras, struck by
each other with the mace, fell down upon the ground, their bodies bathed
in blood, like two suns dislodged from the firmament. And beholding this,
the women that had come there, and the other Asuras there present, all
fled away trembling in grief and fear, and took refuge in the nether
regions. The Grandsire himself of pure soul, then came there, accompanied
by the celestials, and the great Rishis. And the illustrious Grandsire
applauded Tilottama and expressed his wish of granting her a boon. The
Supreme Deity, before Tilottama spoke, desirous of granting her a boon,
cheerfully said, 'O beautiful damsel, thou shalt roam in the region of
the Adityas. Thy splendour shall be so great that nobody will ever be
able to look at thee for any length of time!' The Grandsire of all
creatures, granting this boon unto her, establishing the three worlds in
Indra as before, returned to his own region.'

"Narada continued, 'It was thus that Asuras, ever united and inspired by
the same purpose slew each other in wrath for the sake of Tilottama.
Therefore, from affection I tell you, ye foremost ones of Bharata's line,
that if you desire to do anything agreeable to me, make some such
arrangements that you may not quarrel with one another for the sake of
Draupadi.'

"Vaisampayana continued, 'The illustrious Pandavas, thus addressed by the
great Rishi Narada, consulting with one another, established a rule
amongst themselves in the presence of the celestial Rishi himself endued
with immeasurable energy. And the rule they made was that when one of
them would be sitting with Draupadi, any of the other four who would see
that one thus must retire into the forest for twelve years, passing his
days as a Brahmacharin. After the virtuous Pandavas had established that
rule amongst themselves, the great Muni Narada, gratified with them, went
to the place he wished. Thus, O Janamejaya, did the Pandavas urged by
Narada, established a rule amongst themselves in regard to their common
wife. And it was for this, O Bharata, that no dispute ever arose between
them.'"



SECTION CCXV

(Arjuna-vanavasa Parva)

"Vaisampayana said, 'The Pandavas, having established such a rule,
continued to reside there. By the prowess of their arms they brought many
kings under their sway. And Krishna became obedient unto all the five
sons of Pritha, those lions among men, of immeasurable energy. Like the
river Saraswati decked with elephants, which again take pleasure in that
stream, Draupadi took great delight in her five heroic husbands and they
too took delight in her. And in consequence of the illustrious Pandavas
being exceedingly virtuous in their practice, the whole race of Kurus,
free from sin, and happy, grew in prosperity.

"After some time, O king, it so happened that certain robbers lifted the
cattle of a Brahmana, and while they were carrying away the booty, the
Brahmana, deprived of his senses by anger, repaired to Khandavaprastha,
and began to reprove the Pandavas in accents of woe. The Brahmana said,
'Ye Pandavas, from this your dominion, my kine are even now being taken
away by force by despicable and wicked wretches! Pursue ye the thieves.
Alas, the sacrificial butter of a peaceful Brahmana is being taken away
by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A
king that taketh the sixth part of the produce of the land without
protecting the subject, hath been called by the wise to be the most
sinful person in the whole world. The wealth of a Brahmana is being taken
away by robbers! Virtue itself is sustaining a diminution! Take me up by
the hand, ye Pandavas for I am plunged in grief!"

"Vaisampayana continued, 'Dhananjaya, the son of Kunti, heard those
accents of the Brahmana weeping in bitter grief. As soon as he heard
those accents, he loudly assured the Brahmana, saying, 'No fear!' But it
so happened that the chamber where the illustrious Pandavas had their
weapons was then occupied by Yudhishthira the just with Krishna. Arjuna,
therefore, was incapable of entering it or, going alone with the
Brahmana, though repeatedly urged (to do either) by the weeping accents
of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a
sorrowful heart, Alas, this innocent Brahmana's wealth is being robbed! I
should certainly dry up his tears. He hath come to our gate, and is
weeping even now. If I do not protect him, the king will be touched with
sin in consequence of my indifference; our own irreligiousness will be
cited throughout the kingdom, and we shall incur a great sin. If,
disregarding the king, I enter the chamber, without doubt I shall be
behaving untruthfully towards the monarch without a foe. By entering the
chamber, again, I incur the penalty of an exile in the woods. But I must
overlook everything. I care not if I have to incur sin by disregarding
the king. I care not if I have to go to the woods and die there. Virtue
is superior to the body and lasteth after the body hath perished!'
Dhananjaya, arriving at this resolution, entered the chamber and talked
with Yudhishthira. Coming out with the bow, he cheerfully told the
Brahmana, 'Proceed, O Brahmana, with haste, so that those wretched
robbers may not go much ahead of us. I shall accompany thee and restore
unto thee thy wealth that hath fallen into the hands of the thieves.'
Then Dhananjaya, capable of using both his arms with equal skill, armed
with the bow and cased in mail and riding in his war-chariot decked with
a standard, pursued the thieves, and piercing them with his arrows,
compelled them to give up the booty. Benefiting the Brahmana thus by
making over to him his kine, and winning great renown, the hero returned
to the capital. Bowing unto all the elders, and congratulated by
everybody, Partha at last approached Yudhishthira, and addressing him,
said, 'Give me leave, O lord, to observe the vow I took. In beholding
thee sitting with Draupadi, I have violated the rule established by
ourselves. I shall therefore go into the woods, for this is even our
understanding.' Then Yudhishthira, suddenly hearing those painful words,
became afflicted with grief, and said in an agitated voice, 'Why!' A
little while after, king Yudhishthira in grief said unto his brother
Dhananjaya of curly hair who never departed from his vows, these words,
'O sinless one, if I am an authority worthy of regard, listen to what I
say. O hero, full well do I know the reason why thou hadst entered my
chamber and didst what thou regardest to be an act disagreeable to me.
But there is no displeasure in my mind. The younger brother may, without
fault, enter the chamber where the elder brother sitteth with his wife.
It is only the elder brother that acts against the rules of propriety by
entering the room where the younger brother sitteth with his wife.
Therefore, O thou of mighty arms, desist from thy purpose. Do what I say.
Thy virtue hath sustained no diminution. Thou hast not disregarded me.'

"Arjuna, hearing this, replied, 'I have heard, even from thee, that
quibbling is not permitted in the discharge of duty. I cannot waver from
truth. Truth is my weapon.'

"Vaisampayana continued, 'Obtaining then the king's permission, Arjuna
prepared himself for a forest-life; and he went to the forest to live
there for twelve years.'"



SECTION CCXVI

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'When that spreader of the renown of Kuru's race, the
strong-armed Arjuna, set out (for the forest), Brahmanas conversant with
the Vedas walked behind that illustrious hero to a certain distance.
Followed by Brahmanas conversant with the Vedas and their branches and
devoted to the contemplation of the Supreme Spirit, by persons skilled in
music, by ascetics devoted to the Deity, by reciters of Puranas, by
narrators of sacred stories by devotees leading celibate lives, by
Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by
various other classes of persons of sweet speeches, Arjuna journeyed like
Indra followed by the Maruts. And, O thou of Bharata's race, that bull
among the Bharatas saw, as he journeyed, many delightful and picturesque
forests, lakes, rivers, seas, provinces, and waters. At length, on
arriving at the source of the Ganges the mighty hero thought of settling
there.

"Listen now, O Janamejaya, to a wonderful feat which that foremost of the
sons of Pandu, of high soul, did, while living there. When that son of
Kunti, O Bharata, and the Brahmanas who had followed him, took up their
residence in that region, the latter performed innumerable Agnihotras
(sacrificial rites by igniting the sacred fire). And, O king, in
consequence of those learned vow-observing, and illustrious Brahmanas,
who never deviated from the right path, daily establishing and igniting
with mantras on the banks of that sacred stream, after the performance of
their ablutions, fires for their sacrifices, and pouring libations of
clarified butter into the same, and worshipping those fires with
offerings of flowers, that region itself where the Ganges entered the
plains became exceedingly beautiful. One day that bull amongst the
Pandavas, while residing in that region in the midst of those Brahmanas,
descended (as usual) into the Ganges to perform his ablutions. After his
ablutions had been over, and after he had offered oblations of water unto
his deceased ancestors, he was about to get up from the stream to perform
his sacrificial rites before the fire, when the mighty-armed hero, O
king, was dragged into the bottom of the water by Ulupi, the daughter of
the king of the Nagas, urged by the god of desire. And it so happened
that the son of Pandu was carried into the beautiful mansion of Kauravya,
the king of the Nagas. Arjuna saw there a sacrificial fire ignited for
himself. Beholding that fire, Dhananjaya, the son of Kunti performed his
sacrificial rites with devotion. And Agni was much gratified with Arjuna
for the fearlessness with which that hero had poured libations into his
manifest form. After he had thus performed his rites before the fire, the
son of Kunti, beholding the daughter of the king of the Nagas, addressed
her smilingly and said, 'O handsome girl, what an act of rashness hast
thou done. O timid one! Whose is this beautiful region, who art thou and
whose daughter?'

"Hearing these words of Arjuna, Ulupi answered, 'There is a Naga of the
name of Kauravya, born in the line of Airavata. I am, O prince, the
daughter of that Kauravya, and my name is Ulupi. O tiger among men,
beholding thee descend into the stream to perform thy ablutions, I was
deprived of reason by the god of desire. O sinless one, I am still
unmarried. Afflicted as I am by the god of desire on account of thee, O
thou of Kuru's race, gratify me today by giving thyself up to me.'

"Arjuna replied, 'Commanded by king Yudhishthira, O amiable one, I am
undergoing the vow of Brahmacharin for twelve years. I am not free to act
in any way I like. But, O ranger of the waters, I am still willing to do
thy pleasure (if I can). I have never spoken an untruth in my life. Tell
me, therefore, O Naga maid, how I may act so that, while doing thy
pleasure, I may not be guilty of any untruth or breach of duty.'

"Ulupi answered, 'I know, O son of Pandu, why thou wanderest over the
earth, and why thou hast been commanded to lead the life of a
Brahmacharin by the superior. Even this was the understanding to which
all of you had been pledged, viz., that amongst you all owning Drupada's
daughter as your common wife, he who would from ignorance enter the room
where one of you would be sitting with her, should lead the life of a
Brahmacharin in the woods for twelve years. The exile of any one amongst
you, therefore, is only for the sake of Draupadi. Thou art but observing
the duty arising from that vow. Thy virtue cannot sustain any diminution
(by acceding to my solicitation). Then again, O thou of large eyes, it is
a duty to relieve the distressed. Thy virtue suffereth no diminution by
relieving me. Oh, if (by this act), O Arjuna, thy virtue doth suffer a
small diminution, thou wilt acquire great merit by saving my life. Know
me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even
this, O lord, is the opinion of the wise (viz., that one should accept a
woman that wooeth). If thou do not act in this way, know that I will
destroy myself. O thou of mighty arms, earn great merit by saving my
life. I seek thy shelter, O best of men! Thou protectest always, O son of
Kunti, the afflicted and the masterless. I seek thy protection, weeping
in sorrow. I woo thee, being filled with desire. Therefore, do what is
agreeable to me. It behoveth thee to gratify my wish by yielding thy self
up to me.'

"Vaisampayana said, 'Thus addressed by the daughter of the king of the
Nagas, the son of Kunti did everything she desired, making virtue his
motive. The mighty Arjuna, spending the night in the mansion of the Naga
rose with the sun in the morning. Accompanied by Ulupi he came back from
the palace of Kauravya to the region where the Ganges entereth the
plains. The chaste Ulupi, taking her leave there, returned to her own
abode. And, O Bharata, she granted unto Arjuna a boon making him
invincible in water, saying, 'Every amphibious creature shall, without
doubt, be vanquishable by thee.'"



SECTION CCXVII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then the son of the wielder of the thunderbolt
narrated everything unto those Brahmanas (residing with him there), set
out for the breast of Himavat. Arriving at the spot called Agastyavata,
he next went to Vasishtha's peak. Thence the son of Kunti proceeded to
the peak of Bhrigu. Purifying himself with ablutions and other rites
there, that foremost of the Kurus gave away unto Brahmanas many thousands
of cows and many houses. Thence that best of men proceeded to the sacred
asylum called Hiranyavindu. Performing his ablutions there, that foremost
of the sons of Pandu saw many holy regions. Descending from those heights
that chief of men, O Bharata, accompanied by the Brahmanas, journeyed
towards the east, desiring to behold the regions that lay in that
direction. That foremost one of Kuru's race saw many regions of sacred
waters one after another. And beholding in the forest of Naimisha the
delightful river Utpalini (full of lotuses) and the Nanda and the Apara
Nanda, the far-famed Kausiki, and the mighty rivers Gaya and Ganga, and
all the regions of sacred water, he purified himself, O Bharata, (with
the usual rites), and gave away many cows unto Brahmanas. Whatever
regions of sacred waters and whatever other holy palaces there were in
Vanga and Kalinga, Arjuna visited all of them. Seeing them all and
performing proper ceremonies, he gave away much wealth. Then, O Bharata,
all those Brahmanas following the son of Pandu, bade him farewell at the
gate of the kingdom of Kalinga and desisted from proceeding with him any
further. The brave Dhananjaya, the son of Kunti, obtaining their leave,
went towards the ocean, accompanied by only a few attendants. Crossing
the country of the Kalingas, the mighty one proceeded, seeing on his way
diverse countries and sacred spots and diverse delightful mansions and
houses. Beholding the Mahendra mountain adorned with the ascetics
(residing there), he went to Manipura, proceeding slowly along the
sea-shore. Beholding all the sacred waters and other holy places in that
province, the strong-armed son of Pandu at last went, O king, to the
virtuous Chitravahana, the ruler of Manipura. The king of Manipura had a
daughter of great beauty named Chitrangada. And it so happened that
Arjuna beheld her in her father's palace roving at pleasure. Beholding
the handsome daughter of Chitravahana, Arjuna desired to possess her.
Going unto the king (her father), he represented unto him what he sought.
He said. 'Give away unto me thy daughter, O king! I am an illustrious
Kshatriya's son.' Hearing this, the king asked him, 'Whose son art thou?'
Arjuna replied, 'I am Dhananjaya, the son of Pandu and Kunti.' The king,
hearing this, spoke unto him these words in sweet accents, 'There was in
our race a king of the name of Prabhanjana, who was childless. To obtain
a child, he underwent severe ascetic penances. By his severe asceticism,
O Partha, he gratified that god of gods, Mahadeva, the husband of Uma,
that supreme Lord holding (the mighty bow called) Pinaka. The illustrious
Lord granted him the boon that each successive descendant of his race
should have one child only. In consequence of that boon only one child is
born unto every successive descendant of this race. All my ancestors (one
after another) had each a male child. I, however, have only a daughter to
perpetuate my race. But, O bull amongst men, I ever look upon this
daughter of mine as my son. O bull of Bharata's race, I have duly made
her a Putrika. Therefore, one amongst the sons that may be begotten upon
her by thee, O Bharata, shall be the perpetuator of my race. That son is
the dower for which I may give away my daughter. O son of Pandu, if them
choosest, thou canst take her upon this understanding.' Hearing these
words of the king, Arjuna accepted them all, saying, 'So be it.' Taking
Chitravahana's daughter (as his wife), the son of Kunti resided in that
city for three years. When Chitrangada at last gave birth to a son,
Arjuna embraced that handsome princess affectionately. And taking leave
of the king (her father), he set out on his wanderings again.'"



SECTION CCXVIII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then that bull of Bharata's race went to the sacred
waters on the banks of the southern ocean, all adorned with the ascetics
residing there. And there lay scattered five such regions where also
dwelt many ascetics. But those five waters themselves were shunned by all
of them. Those sacred waters were called Agastya, and Saubhadra and
Pauloma of great holiness, and Karandhama of great propitiousness
yielding the fruits of a horse-sacrifice unto those that bathed there,
and Bharadwaja, that great washer of sins. That foremost one among the
Kurus, beholding those five sacred waters, and finding them uninhabited,
and ascertaining also that they were shunned by the virtuous ascetics
dwelling around, asked those pious men with joined hands, saying, 'Why O
ascetics, are these five sacred waters shunned by utterers of Brahma?'
Hearing him, the ascetics replied, 'There dwell in these waters five
large crocodiles which take away the ascetics that may happen to bathe in
them. It is for this, O son of Kuru's race, that these waters are
shunned.'

"Vaisampayana continued, 'Hearing these words of the ascetics, that
foremost of men endued with mighty arms, though dissuaded by them went to
behold those waters. Arrived at the excellent sacred water called
Saubhadra after a great Rishi, the brave scorcher of all foes suddenly
plunged into it to have a bath. As soon as that tiger among men had
plunged into the water a great crocodile (that was in it) seized him by
the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost
of all men endued with might, seized that struggling ranger of the water
and dragged it forcibly to the shore. But dragged by the renowned Arjuna
to the land, that crocodile became (transformed into) a beautiful damsel
bedecked with ornament. O king, that charming damsel of celestial form
seemed to shine for her beauty and complexion. Dhananjaya, the son of
Kunti, beholding that strange sight, asked that damsel with a pleased
heart, 'Who art thou, O beautiful one? Why hast thou been a ranger of the
waters? Why also didst thou commit such a dreadful sin?' The damsel
replied, saying, 'I am, O mighty-armed one, an Apsara that sported in the
celestial woods. I am, O mighty one, Varga by name, and ever dear unto
the celestial treasurer (Kuvera). I have four other companions, all
handsome and capable of going everywhere at will. Accompanied by them I
was one day going to the abode of Kuvera. On the way we beheld a Brahmana
of rigid vows, and exceedingly handsome, studying the Vedas in solitude.
The whole forest (in which he was sitting) seemed to be covered with his
ascetic splendour. He seemed to have illuminated the whole region like
the Sun himself. Beholding his ascetic devotion of that nature and his
wonderful beauty, we alighted in that region, in order to disturb his
meditations. Myself and Saurabheyi and Samichi and Vudvuda and Lata,
approached that Brahmana, O Bharata, at the same time. We began to sing
and smile and otherwise tempt that Brahmana. But, O hero, that Brahmana
(youth) set not his heart even once upon us. His mind fixed on pure
meditation, that youth of great energy suffered not his heart to waver, O
bull among Kshatriyas, the glance he cast upon us was one of wrath. And
he said, staring at us, 'Becoming crocodiles, range ye the waters for a
hundred years.'"



SECTION CCXIX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Varga continued, 'We were then, O foremost one of
Bharata's race, deeply distressed at this curse. We sought to propitiate
that Brahmana of ascetic wealth that departed not from his vow.
Addressing him, we said, 'Inflated with a sense of our beauty and youth,
and urged by the god of desire, we have acted very improperly. It
behoveth thee, O Brahmana, to pardon us! Truly, O Brahmana, it was death
to us that we had at all come hither to tempt thee of rigid vows and
ascetic wealth. The virtuous, however, have said that women should never
be slain. Therefore grow thou in virtue. It behoveth thee not to slay us
so. O thou that art conversant with virtue, it hath been said that a
Brahmana is ever the friend of every creature. O thou of great
prosperity, let this speech of the wise become true. The eminent always
protect those that seek protection at their hands. We seek thy
protection. It behoveth thee to grant us pardon.'

"Vaisampayana continued, 'Thus addressed, that Brahmana of virtuous soul
and good deeds and equal in splendour, O hero, unto the sun or the moon,
became propitious unto them. And the Brahmana said, 'The words hundred
and hundred thousand are all indicative of eternity. The word hundred,
however, as employed by me is to be understood as a limited period and
not indicative of a period without end. Ye shall, therefore, becoming
crocodiles, seize and take away men (for only a hundred years as
explained by me). At the end of that period, an exalted individual will
drag you all from water to the land. Then ye will resume your real forms.
Never have I spoken an untruth even in jest. Therefore, all that I have
said must come to pass. And those sacred waters (within which I assign
you your places), will, after you will have been delivered by that
individual, become known all over the world by the name of Nari-tirthas
(or sacred waters connected with the sufferings and the deliverance of
females), and all of them shall become sacred and sin cleansing in the
eyes of the virtuous and the wise.'

"Vaisampayana continued, 'Varga then addressing Arjuna, finished her
discourse, saying, 'Hearing these words of the Brahmana, we saluted him
with reverence and walked round him. Leaving that region we came away
with heavy hearts, thinking as we proceeded, 'Where shall we all soon
meet with that man who will give us back our own shapes (after our
transformation)?' As we were thinking of it, in almost a moment, O
Bharata, we beheld even the eminent celestial Rishi Narada. Beholding
that Rishi of immeasurable energy, our hearts were filled with joy.
Saluting him with reverence, O Partha, we stood before him, with blushing
faces. He asked of us the cause of our sorrow and we told him all.
Hearing what had happened the Rishi said, 'In the low-lands bordering on
the southern ocean, there are five regions of sacred water. They are
delightful and eminently holy. Go ye thither without delay. That tiger
among men, Dhananjaya, the son of Pandu of pure soul, will soon deliver
you, without doubt, from this sad plight.' O hero, hearing the Rishi's
words, all of us came hither. O sinless one, true it is that I have today
been delivered by thee. But those four friends of mine are still within
the other waters here. O hero, do a good deed by delivering them also.'

"Vaisampayana continued, 'Then, O monarch, that foremost of the Pandavas,
endued with great prowess, cheerfully delivered all of them from that
curse. Rising from the waters they all regained their own forms. Those
Apsaras then, O king, all looked as before. Freeing those sacred waters
(from the danger for which they had been notorious), and giving the
Apsaras leave to go where they chose, Arjuna became desirous of once more
beholding Chitrangada. He, therefore, proceeded towards the city of
Manipura. Arrived there, he beheld on the throne the son he had begotten
upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing
Chitrangada once more, Arjuna proceeded, O monarch, towards the spot
called Gokarna.'"



SECTION CCXX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then Arjuna of immeasurable prowess saw, one after
another, all the sacred waters and other holy places that were on the
shores of the western ocean. Vibhatsu reached the sacred spot called
Prabhasa. When the invisible Arjuna arrived at that sacred and delightful
region, the slayer of Madhu (Krishna) heard of it. Madhava soon went
there to see his friend, the son of Kunti. Krishna and Arjuna met
together and embracing each other enquired after each other's welfare.
Those dear friends, who were none else than the Rishis Nara and Narayana
of old, sat down. Vasudeva asked Arjuna about his travels, saying, 'Why,
O Pandava art thou wandering over the earth, beholding all the sacred
waters and other holy places?' Then Arjuna told him everything that had
happened. Hearing everything, that mighty hero of Vrishni's race said,
'This is as it should be.' And Krishna and Arjuna having sported as they
liked, for some time at Prabhasa, went to the Raivataka mountain to pass
some days there. Before they arrived at Raivataka, that mountain had, at
the command of Krishna been well-adorned by many artificers. Much food
also had, at Krishna's command, been collected there. Enjoying everything
that had been collected there for him, Arjuna sat with Vasudeva to see
the performances of the actors and the dancers. Then the high-souled
Pandava, dismissing them all with proper respect, laid himself down on a
well-adorned and excellent bed. As the strong-armed one lay on that
excellent bed, he described unto Krishna everything about the sacred
waters, the lakes and the mountains, the rivers and the forests he had
seen. While he was speaking of these, stretched upon that celestial bed,
sleep, O Janamejaya, stole upon him. He rose in the morning, awakened, by
sweet songs and melodious notes of the Vina (guitar) and the panegyrics
and benedictions of the bards. After he had gone through the necessary
acts and ceremonies, he was affectionately accosted by him of the Vrishni
race. Riding upon a golden car, the hero then set out for Dwaraka, the
capital of the Yadavas. And, O Janamejaya, for honouring the son of
Kunti, the city of Dwaraka, was well-adorned, even all the gardens and
houses within it. The citizens of Dwaraka, desirous of beholding the son
of Kunti, began to pour eagerly into the public thoroughfares by hundreds
of thousands. In the public squares and thoroughfares, hundreds and
thousands of women, mixing with the men, swelled the great crowd of the
Bhojas, the Vrishnis, and the Andhakas, that had collected there. Arjuna
was welcomed with respect by all the sons of Bhojas, the Vrishnis, and
the Andhakas. And he, in his turn, worshipped those that deserved his
worship, receiving their blessings. The hero was welcomed with
affectionate reception by all the young men of the Yadava tribe. He
repeatedly embraced all that were equal to him in age. Wending then to
the delightful mansion of Krishna that was filled with gems and every
article of enjoyment, he took up his abode there with Krishna for many
days.'"



SECTION CCXXI

(Subhadra-harana Parva)

"Vaisampayana said, 'O best of monarchs, within a few days after this,
there commenced on the Raivataka mountain, a grand festival of the
Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the
Vrishnis and the Andhakas, the heroes of those tribes began to give away
much wealth unto Brahmanas by thousands. The region around that hill, O
king was adorned with many a mansion decked with gems and many an
artificial tree of gaudy hue. The musicians struck up in concert and the
dancers began to dance and the vocalists to sing. And the youth of the
Vrishni race, endued with great energy, adorned with every ornament, and
riding in their gold-decked cars, looked extremely handsome. The
citizens, some on foot and some in excellent cars, with their wives and
followers were there by hundreds and thousands. And there was the lord
Haladhara (Valarama), roving at will, hilarious with drink, accompanied
by (his wife) Revati, and followed by many musicians and vocalists. There
came Ugrasena also, the powerful king of he Vrishni race, accompanied by
his thousand wives and followed by sweet singers. And Raukmineya and
Shamva also, ever furious in battle, roved there, excited with drink and
adorned with floral wreaths of great beauty and with costly attires, and
disported themselves like a pair of celestials. And Akrura and Sarana and
Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and
Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and
Uddhava, and many others whose names are not given, accompanied by their
wives that followed by bands of singers, adorned that mountain-festival.
When that delightful festival of immense grandeur commenced, Vasudeva and
Partha went about, together, beholding everything around. While wandering
there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked
with every ornament, in the midst of her maids. As soon as Arjuna beheld
her he was possessed by the god of desire. Then, O Bharata, that tiger
among men, Krishna, observing Partha contemplate her with absorbed
attention, said with a smile, 'How is this? Can the heart of one that
rangeth the woods be agitated by the god of desire? This is my sister, O
Partha, and the uterine sister of Sarana. Blest be thou, her name is
Bhadra and she is the favourite daughter of my father. Tell me if thy
heart is fixed upon her, for I shall then speak to my father myself.'

"Arjuna answered, 'She is Vasudeva's daughter and Vasudeva's (Krishna)
sister; endued with so much beauty, whom can she not fascinate? If this
thy sister, this maid of the Vrishni race, becometh my wife, truly may I
win prosperity in everything. Tell me, O Janardana, by what means I may
obtain her. To get her I will achieve anything that is achievable by man.'

"Vasudeva answered, 'O bull amongst men, self-choice hath been ordained
for the marriage of Kshatriyas. But that is doubtful (in its
consequences), O Partha, as we do not know this girl's temper and
disposition. In the case of Kshatriyas that are brave, a forcible
abduction for purposes of marriage is applauded, as the learned have
said. Therefore O Arjuna, carry away this my beautiful sister by force,
for who knows what she may do at a self-choice.' Then Krishna and Arjuna,
having thus settled as to what should be done sent some speedy messengers
unto Yudhishthira at Indraprastha, informing him of everything. The
strong-armed Yudhishthira, as soon as he heard it, gave his assent to
it.'"



SECTION CCXXII

(Subhadra-harana Parva continued)

"Vaisampayana said, 'Then Dhananjaya, informed of the assent of
Yudhishthira, and ascertaining, O Janamejaya, that the maiden had gone to
the Raivataka hill, obtained the assent of Vasudeva also, after having
settled in consultation with him all that required to be done. Then that
bull of Bharata's race, that foremost of men, with Krishna's assent,
riding in his well-built car of gold equipped with rows of small bells
and with every kind of weapon and the clatter of whose wheels resembled
the roar of the clouds and whose splendour was like unto that of a
blazing fire and which struck terror into the hearts of all foes and unto
which were yoked the steeds Saivya and Sugriva, himself accoutred in mail
and armed with sword and his fingers encased in leathern gloves, set out,
as it were, on a hunting expedition. Meanwhile Subhadra, having paid her
homage unto that prince of hills, Raivataka and having worshipped the
deities and made the Brahmanas utter benedictions upon her, and having
also walked round the hill, was coming towards Dwaravati. The son of
Kunti, afflicted with the shafts of the god of desire, suddenly rushed
towards that Yadava girl of faultless features and forcibly took her into
his car. Having seized that girl of sweet smiles, that tiger among men
proceeded in his car of gold towards his own city (Indraprastha).
Meanwhile, the armed attendants of Subhadra, beholding her thus seized
and taken away, all ran, crying towards the city of Dwaraka. Reaching all
together the Yadava court called by the name of Sudharma, they
represented everything about the prowess of Partha unto the chief officer
of the court. The chief officer of the court, having heard everything
from those messengers, blew his gold-decked trumpet of loud blare,
calling all to arms. Stirred up by that sound, the Bhojas, the Vrishnis,
and the Andhakas began to pour in from all sides. Those that were eating
left their food, and those that were drinking left their drink. Those
tigers among men, those great warriors of the Vrishni and the Andhaka
tribes, took their seats upon their thousand thrones of gold covered with
excellent carpets and variegated with gems and corals and possessed of
the lustre of blazing fire. Indeed they took their seats upon those
thrones, like blazing fires receiving faggots to increase their
splendour. And after they were seated in that court which was like unto a
conclave of the celestials themselves, the chief officer of the court,
assisted by those that stood at his back, spoke of the conduct of Jishnu.
The proud Vrishni heroes, of eyes red with wine, as soon as they heard of
it, rose up from their seats, unable to brook what Arjuna had done. Some
amongst them said, 'Yoke our cars', and some, 'Bring our weapons' and
some said, 'Bring our costly bows and strong coats of mail; and some
loudly called upon their charioteers to harness their cars, and some,
from impatience, themselves yoked their horses decked with gold unto
their cars. And while their cars and armours and standards were being
brought, loud became the uproar of those heroes. Then Valadeva, white and
tall as the peak of Kailasa, decked with garlands of wild flowers and
attired in blue robes, and proud and intoxicated with drink, said these
words:

'Ye senseless men, what are ye doing, when Janardana sitteth silent?
Without knowing what is in his mind, vainly do we roar in wrath! Let the
high-souled Krishna give out what he proposeth. Accomplish promptly what
he desireth to do.' Then all of them, hearing those words of Halayudha
that deserved to be accepted, exclaimed, 'Excellent! Excellent!' They
then all became silent. Silence having been restored by the words of the
intelligent Valadeva, they took their seats once more in that assembly.
Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, 'Why, O
Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake
that the son of Pritha had been welcomed and honoured by us. It seemeth,
however, that that vile wretch deserved not our homage. What man is there
born of a respectable family that would break the plate after having
dined from it! Even if one desireth to make such an alliance, yet
remembering all the services he hath received, who is there, desirous of
happiness, that acts so rashly? That Pandava disregarding us and thee too
hath today outraged Subhadra, desiring (to compass) his own death. He
hath placed his foot on the crown of my head. How shall I, O Govinda,
tamely bear it? Shall I not resent it, even like a snake that is trodden
upon? Alone shall I today make the earth destitute of Kauravas! Never
shall I put up with this transgression by Arjuna.' Then all the Bhojas,
Vrishnis, and Andhakas, present there, approved of everything that
Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.'"



SECTION CCXXIII

(Haranaharana Parva)

"Vaisampayana said, 'When the heroes of the Vrishni race began to speak
repeatedly in this strain, Vasudeva uttered these words pregnant with
deep import and consistent with true morality. Gudakesa (the conqueror of
sleep or he of the curly hair), by what he hath done, hath not insulted
our family. He hath without doubt, rather enhanced our respect. Partha
knoweth that we of the Satwata race are never mercenary. The son of Pandu
also regardeth a self-choice as doubtful in its results. Who also would
approve of accepting a bride in gift as if she were an animal? What man
again is there on earth that would sell his offspring? I think Arjuna,
seeing these faults in all the other methods took the maiden away by
force, according to the ordinance. This alliance is very proper. Subhadra
is a renowned girl. Partha too possesseth renown. Perhaps, thinking of
all this, Arjuna hath taken her away by force. Who is there that would
not desire to have Arjuna for a friend, who is born in the race of
Bharata and the renowned Santanu, and the son also of the daughter of
Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras,
the person that can by force vanquish Partha in battle, except the
three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those
steeds of mine. Partha as a warrior is well-known; and his lightness of
hand is well-known. Who shall be equal to him? Even this is my opinion:
go ye cheerfully after Dhananjaya and by conciliation stop him and bring
him back. If Partha goes to his city after having vanquished us by force,
our fame will be gone. There is no disgrace, however, in conciliation.'
Hearing, O monarch, those words of Vasudeva, they did as he directed.
Stopped by them, Arjuna returned to Dwaraka and was united in marriage
with Subhadra. Worshipped by the sons of Vrishni's race, Arjuna, sporting
there as he pleased, passed a whole year in Dwaraka. The last year of his
exile the exalted one passed at the sacred region of Pushkara. After the
twelve years were complete he came back to Khandavaprastha. He approached
the king first and then worshipped the Brahmanas with respectful
attention. At last the hero went unto Draupadi. Draupadi, from jealousy,
spoke unto him, saying, 'Why tarriest thou here, O son of Kunti? Go where
the daughter of the Satwata race is! A second tie always relaxeth the
first one upon a faggot!' And Krishna lamented much in this strain. But
Dhananjaya pacified her repeatedly and asked for her forgiveness. And
returning soon unto where Subhadra, attired in red silk, was staying,
Arjuna, sent her into the inner apartments dressed not as a queen but in
the simple garb of a cowherd woman. But arrived at the palace, the
renowned Subhadra looked handsomer in that dress. The celebrated Bhadra
of large and slightly red eyes first worshipped Pritha. Kunti from excess
of affection smelt the head of that girl of perfectly faultless features,
and pronounced infinite blessing upon her. Then that girl of face like
the full moon hastily went unto Draupadi and worshipped her, saying, 'I
am thy maid!' Krishna rose hastily and embraced the sister of Madhava
from affection, and said, 'Let thy husband be without a foe!' Bhadra
then, with a delighted heart, said unto Draupadi, 'So be it!' From that
time, O Janamejaya, those great warriors, the Pandavas, began to live
happily, and Kunti also became very happy.'

"Vaisampayana continued, 'When that scorcher of foes, viz., Kesava of
pure soul and eyes, like lotus-petals, heard that the foremost of the
Pandavas, viz., Arjuna, had reached his own excellent city of
Indraprastha, he came thither accompanied by Rama and the other heroes
and great warriors of the Vrishni and the Andhaka tribes, and by his
brothers and sons and many other brave warriors. And Saurin came
accompanied by a large army that protected him. And there came with
Saurin, that oppressor of foes, viz., the exceedingly liberal Akrura of
great intelligence and renown, the generalissimo of the brave Vrishni
host. And there also came Anadhrishti of great prowess, and Uddhava of
great renown, of great intelligence, of great soul, and a disciple of
Vrihaspati himself. And there also came Satyaka and Salyaka and
Kritavarman and Satwata; and Pradyumna and Samva and Nisatha and Sanku;
and Charudeshna, and Jhilli of great prowess, and Viprithu also and
Sarana of mighty arms and Gada, the foremost of learned men. These and
many other Vrishnis and Bhojas, and Andhakas came to Indraprastha,
bringing with them many nuptial presents. King Yudhishthira, hearing that
Madhava had arrived, sent the twins out to receive him. Received by them,
the Vrishni host of great prosperity entered Khandavaprastha well-adorned
with flags and ensigns. The streets were well-swept and watered and
decked with floral wreaths and bunches. These were, again, sprinkled over
with sandalwood water that was fragrant and cooling. Every part of the
town was filled with the sweet scent of burning aloes. And the city was
full of joyous and healthy people and adorned with merchants and traders.
That best of men, viz., Kesava of mighty arms, accompanied by Rama and
many of the Vrishnis, Andhakas and Bhojas, having entered the town, was
worshipped by the citizens and Brahmanas by thousands. At last Kesava
entered the palace of the king which was like unto the mansion of Indra
himself. Beholding Rama, Yudhishthira received him with due ceremonies.
The king smelt the head of Kesava and embraced him. Govinda, gratified
with the reception, humbly worshipped Yudhishthira. He also paid homage
unto Bhima, that tiger among men. Yudhishthira the son of Kunti then
received the other principal men of the Vrishni and the Andhaka tribes
with due ceremonies. Yudhishthira reverentially worshipped some as his
superiors, and welcomed others as equals. And some he received with
affection and by some he was worshipped with reverence. Then Hrishikesa
of great renown gave unto the party of the bridegroom much wealth. And
unto Subhadra he gave the nuptial presents that had been given to her by
her relatives. Krishna gave unto the Pandavas a thousand cars of gold
furnished with rows of bells, and unto each of which were put four steeds
driven by well-trained charioteers. He also gave unto them ten thousand
cows belonging to the country of Mathura, and yielding much milk and all
of excellent colour. Well-pleased, Janardana also gave them a thousand
mares with gold harnesses and of colour white as the beams of the moon.
He also gave them a thousand mules, all well-trained and possessing the
speed of the wind, of white colour with black manes. And he of eyes like
lotus-petals also gave unto them a thousand damsels well-skilled in
assisting at bathing and at drinking, young in years and virgins all
before their first-season, well-attired and of excellent complexion, each
wearing a hundred pieces of gold around her neck, of skins perfectly
polished, decked with every ornament, and well-skilled in every kind of
personal service. Janardana also gave unto them hundreds of thousands of
draft horses from the country of the Valhikas as Subhadra's excellent
dower. That foremost one of Dasarha's race also gave unto Subhadra as her
peculium ten carrier-loads of first class gold possessing the splendour
of fire, some purified and some in a state of ore. And Rama having the
plough for his weapon and always loving bravery gave unto Arjuna, as a
nuptial present, a thousand elephants with secretions flowing in three
streams from the three parts of their bodies (the temple, the ears, and
the anus) each large as a mountain summit, irresistible in battle, decked
with coverlets and bells, well-adorned with other golden ornaments, and
equipped with excellent thrones on their backs. And that large wave of
wealth and gems that the Yadavas presented, together with the cloths and
blankets that represented its foam, and the elephants its alligators and
sharks, and the flags its floating weeds swelling into large proportions,
mingled with the Pandu ocean and filled it to the brim, to the great
sorrow of all foes. Yudhishthira accepted all those presents and
worshipped all those great warriors of the Vrishni and the Andhaka races.
Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races
passed their days in pleasure and merriment there like virtuous men
(after death) in the celestial regions. The Kurus and the Vrishnis with
joyous hearts amused themselves there, setting up at times loud shouts
mingled with clappings of the hand. Spending many days in sports and
merriment there, and worshipped by the Kurus all the while, the Vrishni
heroes endued with great energy then returned to the city of Dwaravati.
And the great warriors of the Vrishni and the Andhaka races set out with
Rama in the van, carrying with them those gems of the purest rays that
had been given them by those foremost ones of Kuru's race. And, O
Bharata, the high-souled Vasudeva remained there with Arjuna in the
delightful city of Indraprastha. And the illustrious one wandered over
the banks of the Yamuna in search of deer. And he sported with Arjuna
piercing with his shafts deer and wild boars. Then Subhadra, the
favourite sister of Kesava, gave birth to an illustrious son, like
Puloma's daughter, (the queen of heaven) bringing forth Jayanta. And the
son that Subhadra brought forth was of long arms, broad chest, and eyes
as large as those of a bull. That hero and oppressor of foes came to be
called Abhimanyu. And the son of Arjuna, that grinder of foes and bull
among men, was called Abhimanyu because he was fearless and wrathful. And
that great warrior was begotten upon the daughter of the Satwata race by
Dhananjaya, like fire produced in a sacrifice from within the sami wood
by the process of rubbing. Upon the birth of this child, Yudhishthira,
the powerful son of Kunti, gave away unto Brahmanas ten thousand cows and
coins of gold. The child from his earliest years became the favourite of
Vasudeva and of his father and uncles, like the moon of all the people of
the world. Upon his birth, Krishna performed the usual rites of infancy.
The child began to grow up like the Moon of the bright fortnight. That
grinder of foes soon became conversant with the Vedas and acquired from
his father the science of weapon both celestial and human, consisting of
four branches and ten divisions.

"Endued with great strength, the child also acquired the knowledge of
counteracting the weapons hurled at him by others, and great lightness of
hand and fleetness of motion forward and backward and transverse and
wheeling. Abhimanyu became like unto his father in knowledge of the
scriptures and rites of religion. And Dhananjaya, beholding his son,
became filled with joy. Like Maghavat beholding Arjuna, the latter beheld
his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the
power of slaying every foe and bore on his person every auspicious mark.
He was invisible in battle and broad-shouldered as the bull. Possessing a
broad face as (the hood of) the snake, he was proud like the lion.
Wielding a large bow, his prowess was like that of an elephant in rut.
Possessed of a face handsome as the full-moon, and of a voice deep as the
sound of the drum or the clouds, he was equal unto Krishna in bravery and
energy, in beauty and in features. The auspicious Panchali also, from her
five husbands, obtained five sons all of whom were heroes of the foremost
rank and immovable in battle like the hills. Prativindhya by
Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by
Nakula, and Srutasena by Sahadeva,--these were the five heroes and great
warriors that Panchali brought forth, like Aditi bringing forth the
Adityas. And the Brahmanas, from their foreknowledge, said unto
Yudhishthira that as the son of his would be capable of bearing like the
Vindhya mountains the weapons of the foe, he should be called
Prativindhya. And because the child that Draupadi bore to Bhimasena was
born after Bhima had performed a thousand Soma sacrifices, he came to be
called Sutasoma. And because Arjuna's son was born upon his return from
exile during which he had achieved many celebrated feats, that child came
to be called Srutakarman. While Nakula named his son Satanika after a
royal sage of that name, in the illustrious race of Kuru. Again the son
that Draupadi bore to Sahadeva was born under the constellation called
Vahni-daivata (Krittika), therefore was he called after the generalissimo
of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were
born, each at the interval of one year, and all of them became renowned
and much attached to one another. And, O monarch, all their rites of
infancy and childhood, such as Chudakarana and Upanayana (first shave of
the head and investiture with the sacred threads) were performed by
Dhaumya according to the ordinance. All of them, of excellent behaviour
and vows, after having studied the Vedas, acquired from Arjuna a
knowledge of all the weapons, celestial and human. And, O tiger among
kings, the Pandavas, having obtained sons all of whom were equal unto the
children of the celestials and endued with broad chests, and all of whom
became great warriors, were filled with joy.'"



SECTION CCXXIV

(Khandava-daha Parva)

"Vaisampayana said, 'The Pandavas, after they had taken up their abode at
Indraprastha at the command of Dhritarashtra and Bhishma began to bring
other kings under their sway. All the subjects (of the kingdom) lived
most happily depending upon Yudhishthira the just, like a soul living
happily depending upon a body blest with auspicious marks and pious
deeds. And, O bull in Bharata's race, Yudhishthira paid homage unto
virtue, pleasure, and profit, in judicious proportion, as if each were a
friend dear unto him as his own self. It seemed as if the three
pursuits--virtue, pleasure, and profit--became personified on earth, and
amongst them the king shone as a fourth. The subjects having obtained
Yudhishthira as their king, obtained in their monarch one that was
devoted to the study of the Vedas, one that was performer of the great
sacrifices, and one that was protector of all good people. In consequence
of Yudhishthira's influence, the good fortune of all the monarchs of the
earth became stationary, and their hearts became devoted to the
meditation of the Supreme Spirit, and virtue itself began to grow every
way all round. And in the midst of and assisted by his four brothers, the
king looked more resplendent (than he would have done if he were alone),
like a great sacrifice depending upon and assisted by the four Vedas.
Many learned Brahmanas with Dhananjaya at their head, each like unto
Vrihaspati, waited upon the monarch, like the celestials waiting upon the
Lord of the creation. From excess of affection, the eyes and hearts of
all the people equally took great delight in Yudhishthira who was even as
the full moon without a stain. The people took delight in him not only
because he was their king but also from sincere affection. The king
always did what was agreeable to them. The sweet-speeched Yudhishthira of
great intelligence never uttered anything that was improper or untrue or
unbearable or disagreeable. The best of monarchs of the Bharata race,
endued with great energy, passed his days happily for the welfare of all
as his own. His brothers also bringing by their energy other kings under
their sway, passed their days in happiness, without a foe to disturb
their peace.

"After a few days, Vibhatsu, addressing Krishna, said, 'The summer days
have set in, O Krishna! Therefore, let us go to the banks of the Yamuna.
O slayer of Madhu, sporting there in the company of friends, we will, O
Janardana, return in the evening'. Thereupon Vasudeva said, 'O son of
Kunti, this is also my wish. Let us, O Partha, sport in the waters as we
please, in the company of friends.'

"Vaisampayana continued, 'Then, O Bharata, having consulted thus with
each other, Partha and Govinda, with Yudhishthira's leave, set out,
surrounded by friends. Reaching a fine spot (on the banks of the Yamuna)
suitable for purposes of pleasure, overgrown with numerous tall trees and
covered with several high mansions that made the place look like the
celestial city and within which had been collected for Krishna and Partha
numerous costly and well-flavoured viands and drinks and other articles
of enjoyment and floral wreaths and various perfumes, the party entered
without delay the inner apartments adorned with many precious gems of
pure rays. Entering those apartments, everybody, O Bharata, began to
sport, according to his pleasure. The women of the party, all of full
rotund hips and deep bosoms and handsome eyes, and gait unsteady with
wine began to sport there at the command of Krishna and Partha. Some
amongst the women sported as they liked in the woods, some in the waters,
and some within the mansions, as directed by Partha and Govinda. Draupadi
and Subhadra, exhilarated with wine, began to give away unto the women so
sporting, their costly robes and ornaments. And some amongst those women
began to dance in joy, and some began to sing; and some amongst them
began to laugh and jest, and some to drink excellent wines. Some began to
obstruct one another's progress and some to fight with one another, and
to discourse with one another in private. Those mansions and the woods,
filled with the charming music of flutes and guitars and kettledrums,
became the scene of Prosperity personified.

"When such was the state of things there, Arjuna and Vasudeva went to a
certain charming spot (in those woods) not far from the place where the
others were. O monarch, the high-souled Krishna, and that subjugators of
hostile cities, viz., Arjuna, going thither, sat down upon two very
costly seats. Vasudeva and Partha amused themselves there with
discoursing upon many past achievements of prowess and other topics. Unto
Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven,
a certain Brahmana came. The Brahmana that came there looked like a tall
Sala tree. His complexion was like unto molten gold; his beard was bright
yellow tinged with green; and the height and the thickness of the body
were in just proportion. Of matted locks and dressed in rags, he
resembled the morning sun in splendour. Of eyes like lotus-petals and of
a tawny hue, he seemed to be blazing with effulgence. Beholding that
foremost of Brahmanas blazing with splendour approach towards them both
Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for
his commands).'"



SECTION CCXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then that Brahmana addressed Arjuna and Vasudeva of
the Satwata race, saying, 'Ye who are now staying so near unto Khandava
are the two foremost of heroes on earth. I am a voracious Brahmana that
always eateth much. O thou of the Vrishni race, and O Partha, I solicit
you to gratify me by giving me sufficient food.' Thus addressed by the
Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us
what kind of food will gratify thee so that we may endeavour to give it
thee.' The illustrious Brahmana, thus replied to, said unto those heroes
who were enquiring after the kind of food he sought, 'I do not desire to
eat ordinary food. Know that I am Agni! Give me that food which suiteth
me. This forest of Khandava is always protected by Indra. And as it is
protected by the illustrious one, I always fail to consume it. In that
forest dwelleth, with his followers and family, a Naga, called Takshaka,
who is the friend of Indra. It is for him that the wielder of the
thunderbolt protecteth this forest. Many other creatures also are thus
protected here for the sake of Takshaka. Desiring to consume the forest I
succeed not in my attempts in consequence of Indra's prowess. Beholding
me blazing forth, he always poureth upon me water from the clouds.
Therefore, I succeed not in consuming the forest of Khandava, although I
desire very much to do so. I have now come to you--you who are both
skilled in weapons! If you help me I will surely consume this forest: for
even this is the food that is desired by me! As ye are conversant with
excellent weapons, I pray you to prevent those showers from descending
and any of the creatures from escaping, when I begin to consume this
forest!'

"Janamejaya said, 'Why did the illustrious Agni desire to consume the
forest of Khandava that was filled with various living creatures and
protected by the chief of the celestials? When Agni consumed in wrath the
forest of Khandava, it is evident there was a grave cause. I desire, O
Brahmana, to hear all this in detail from thee. Tell me, O sage, how the
Khandava forest was consumed in days of yore.'

"Vaisampayana said, 'O chief of men, I will narrate to you the story of
the conflagration of Khandava as told by Rishis in the Purana. It hath
been heard, O king, in the Purana that there was a celebrated king of the
name of Swetaki who was endued with strength and prowess and who was
equal unto Indra himself. No one on earth has equalled him in sacrifices,
charity, and intelligence. Swetaki performed the five great sacrifices
and many others, at all of which the presents unto Brahmanas were large.
The heart of that monarch, O king, was always set upon sacrifices,
religious rites, and gifts of all kinds. And king Swetaki of great
intelligence, assisted by his Ritwiks performed sacrifices for many long
years, till those sacrificial priests with eyes afflicted by the
continued smoke and becoming very weak, left that monarch, wishing never
more to assist at his sacrifices. The king, however, repeatedly asked
those Ritwiks to come to him. But they came not to his sacrifice in
consequence of the painful state of their eyes. The king, therefore,
invited at the command of his own Ritwiks, others like unto them, and
completed the sacrifice that he had begun. After some days had elapsed,
king Swetaki desired to perform another sacrifice which should extend for
a hundred years. But the illustrious monarch obtained not any priest to
assist him in it. The celebrated king then, with his friends and
relatives, casting off all sloth, repeatedly courted his priests with
great persistence, by bowing down unto them, by conciliatory speeches,
and by gifts of wealth. All of them, however, refused to accomplish the
purpose which that king of immeasurable energy had in view. Then that
royal sage, getting angry, addressed those Brahmanas sitting in their
asylums, and said, 'If, ye Brahmanas, I were a fallen person, or, if, I
were wanting in homage and service to you, I should then deserve to be
abandoned without scruple by you and by other Brahmanas at the same time.
But as I am neither degraded nor wanting in homage to you, it behoveth
you not to obstruct the performance by me of my sacrifice or to abandon
me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye
Brahmanas, your protection! It behoveth you to be propitious unto me.
But, ye foremost of Brahmanas, if you abandon me from enmity alone or any
improper motive, I shall go unto other priests for their assistance in
this sacrifice of mine, and conciliating them by sweet words and gifts, I
shall represent unto them the business I have on hand, so that they may
accomplish it.' Having said this, the monarch became silent. And, O
chastiser of foes, when those priests well knew that they could not
assist at the king's sacrifice, they pretended to be angry, and
addressing that best of monarchs said, 'O best of kings, thy sacrifices
are incessant! By assisting thee always, we have all been fatigued. And
as we have been wearied in consequence of these labours, it behoveth thee
to give us leave. O sinless one, from loss of judgment thou canst not
wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy
sacrifice!' Hearing those words of censure and wrath, king Swetaki became
angry. And the monarch wending to the mountains of Kailasa, devoted
himself to asceticism there. And, O king, the monarch began to worship
Mahadeva, with fixed attention, and by observing the most rigid vows. And
foregoing all food at times, he passed a long period. The monarch ate
only fruits and roots sometimes at the twelfth and sometimes at the
sixteenth hour of the whole day. King Swetaki stood for six months, rapt
in attention, with arms upraised and steadfast eyes, like the trunk of a
tree or a column rooted to the ground. And, O Bharata, Sankara at last
gratified with that tiger among kings, who was undergoing such hard
penances, showed himself unto him. And the god spake unto the monarch in
a calm and grave voice, saying, 'O tiger among kings, O chastiser of
foes, I have been gratified with thee for thy asceticism! Blest be thou!
Ask now the boon that thou, O king, desirest.' Hearing these words of
Rudra of immeasurable energy, the royal sage bowed unto that deity and
replied, saying, 'O illustrious one, O thou that art worshipped by the
three worlds, if thou hast been gratified with me, then, O god of gods,
assist me thyself, O lord of the celestials, in my sacrifice!' Hearing
these words spoken by the monarch, the illustrious god was gratified, and
smilingly said, 'We do not ourselves assist at sacrifices: but as thou, O
king, hast undergone severe penances, desirous of obtaining a boon, I
will, O chastiser of foes, assist at thy sacrifice, upon, O king, this
condition.' And Rudra continued, 'If, O king of kings, thou canst, for
twelve years, pour without intermission libations of clarified butter
into the fire, thyself leading all the while the life of a Brahmacharin
with rapt attention, then thou shalt obtain from me what thou askest.'
King Swetaki, thus addressed by Rudra, did all that he was directed to do
by the wielder of the trident. And after twelve years had elapsed, he
again came unto Maheswara. And Sankara, the Creator of the worlds upon
seeing Swetaki, that excellent monarch, immediately said, in great
gratification, 'I have been gratified by thee, O best of kings, with this
thy own act! But, O chastiser of foes, the duty of assisting at
sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of
foes, I will not myself assist at thy sacrifice today. There is on earth
an exalted Brahmana who is even a portion of my own self. He is known by
the name of Durvasa. Even that Brahmana endued with great energy will
assist you in thy sacrifice. Let, therefore, every preparation be made.'
Hearing these words uttered by Rudra, the king, returning to his own
capital, began to collect all that was necessary. After everything had
been collected, the monarch again presented himself before Rudra and
said, 'Every necessary article hath been collected, and all my
preparations are complete, through thy grace, O god of gods! Let me,
therefore, be installed at the sacrifice tomorrow.' Having heard these
words of that illustrious king, Rudra summoned Durvasa before him and
said. 'This, O Durvasa, is that best of monarchs called Swetaki. At my
command, O best of Brahmanas, assist even this king in his sacrifice.'
And the Rishi Durvasa said unto Rudra, 'So be it.' Then the sacrifice for
which king Swetaki had made those preparations, took place. And the
illustrious monarch's sacrifice was performed according to the ordinance
and in proper season. And the gifts, on that occasion, unto the Brahmanas
were large. And after that monarch's sacrifice had come to an end, all
the other priests who had come to assist at it went away with Durvasa's
leave. All other Sadasyas also of immeasurable energy, who had been
installed at that sacrifice, then went away. That exalted monarch then
entered his own palace, worshipped by exalted Brahmanas conversant with
the Vedas, eulogised by chanters of panegyrical hymns and congratulated
by the citizens.

"Such was the history of that best of monarchs, the royal sage Swetaki,
who, when the time came, ascended to heaven, having won great renown on
earth, and accompanied by the Ritwiks and the Sadasyas that had helped
him in life.'

"Vaisampayana continued, 'At that sacrifice of Swetaki, Agni had drunk
clarified butter for twelve years. Indeed, clarified butter had been
poured into Agni's mouth in a continuous stream for that period. Having
drunk so much butter, Agni, satiated, desired not to drink butter again
from the hand of anybody else at any other sacrifice. Agni became pale,
having lost his colour, and he could not shine as before. He felt a loss
of appetite from surfeit, and his energy itself decreased and sickness
afflicted him. Then when the drinker of sacrificial libations perceived
that his energy was gradually diminishing, he went to the sacred abode of
Brahman that is worshipped by all. Approaching the great Deity seated on
his seat, Agni said, 'O exalted one, Swetaki hath (by his sacrifice)
gratified me to excess. Even now I am suffering from surfeit which I
cannot dispel. O Lord of the universe, I am being reduced both in
splendour and strength. I desire to regain, through thy grace, my own
permanent nature.' Hearing these words from Hutavaha, the illustrious
Creator of all things smilingly replied unto him, saying, 'O exalted one,
thou hast eaten, for twelve years, a continuous stream of sacrificial
butter poured into thy mouth! It is for this that illness hath seized
thee. But, O Agni, grieve not for it. Thou shalt soon regain thy own
nature. I shall dispel this surfeit of thine and the time for it is even
come. The dreadful forest Khandava, that abode of the enemies of the
gods, which thou hadst of old once consumed to ashes at the request of
the gods, hath now become the home of numerous creatures. When thou will
have eaten the fat of those creatures, thou shalt regain thy own nature.
Proceed thither in haste to consume that forest with its living
population. Thou wilt then be cured of thy malady.' Hearing the words
that fell from the lips of the Supreme Deity, Hutasana proceeded with
great speed and soon reached the forest of Khandava in great vigour.
Arrived there, he suddenly blazed forth in anger, assisted by Vayu.
Beholding Khandava on fire the dwellers (in the forest) that were there,
made great efforts to extinguish the conflagration. Elephants by hundreds
of thousands, speeding in anger, brought water in their trunks and
scattered it upon the fire. Thousands of many-hooded snakes, mad with
anger, hastily began to scatter upon fire much water from those many
hoods of theirs. And so, O bull of Bharata's race, the other creatures
dwelling in that forest, by various appliances and efforts, soon
extinguished the fire. In this way, Agni blazed forth in Khandava
repeatedly, even for seven times. And it was in this way that the blazing
fire was extinguished there as often by the denizens of that forest.'"



SECTION CCXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Havyavahana (Agni) in anger and disappointment,
with his ailment uncured, went back to the Grandsire. And he represented
unto Brahman all that had happened: The illustrious deity, reflecting for
a moment, said unto him, 'O sinless one. I see a way by which thou mayest
consume the forest of Khandava today in the very sight of Indra. Those
old deities, Nara and Narayana, have become incarnate in the world of men
to accomplish the business of the celestials. They are called on earth
Arjuna and Vasudeva. They are even now staying in the forest of Khandava.
Solicit them for aiding thee in consuming that forest. Thou shalt then
consume the forest even if it be protected by the celestials. They will
certainly prevent the population of Khandava from escaping, and thwart
Indra also (in aiding any one in the escape). I have no doubt of this!'
Hearing these words, Agni came in haste unto Krishna and Partha. O king,
I have already told thee what he said, having approached the illustrious
pair. O tiger among kings, hearing those words of Agni who was desirous
of consuming the forest of Khandava against the will of Indra, Vibhatsu
said unto him these words well-suited to the occasion, I have numberless
excellent celestial weapons with which I can fight even many wielders of
the thunderbolt. But, O exalted one, I have no bow suited to the strength
of my arms, and capable of bearing the might I may put forth in battle.
In consequence of the lightness of my hands also I require arrows that
must never be exhausted. My car also is scarcely able to bear load of
arrows that I would desire to keep by me. I desire celestial steeds of
pure white, possessing the speed of the wind; and a car possessing the
splendour of the sun and the clatter of whose wheels should resemble the
roar of the clouds. Then, there is no weapon suited to Krishna's energy
and with which Madhava can slay Nagas and Pisachas. O exalted one, it
behoveth thee to give us the means by which success may be achieved and
by which we may thwart Indra in pouring his showers upon that extensive
forest. O Pavaka, we are ready to do all that manliness and prowess can
do. But, O exalted one, it behoveth thee to give us the adequate means.'"



SECTION CCXXVII

(Khandava-daha Parva continued)

"Vaisampayana, said, 'Thus addressed by Arjuna, the smoke-bannered
Hutasana, desirous of an interview with Varuna, recollected that son of
Aditi,--that deity protecting one of the points of the heavens and having
his home in the water and ruling that element. Varuna, knowing that he
was thought of by Pavaka, immediately appeared before that deity. The
smoke-bannered celestial welcoming with reverence the ruler of the
waters, that fourth of the Lokapalas, said unto that eternal god of gods,
'Give me without loss of time that bow and quiver, and that ape-bannered
car also, which were obtained from king Soma. Partha will achieve a great
task with Gandiva, and Vasudeva also with the discus! Give both,
therefore, unto me today.' Hearing these words, Varuna replied unto
Pavaka, saying, 'Well, I am giving them.' He then gave that wonderful
jewel of a bow that was endued with great energy. That bow was the
enhancer of fame and achievements, and was incapable of being injured by
any weapon. It was the chief of all weapons, and the grinder of them all.
And it was the smiter of hostile armies and was alone equal to a hundred
thousand bows. It was the multiplier of kingdoms, and was variegated with
excellent colours. It was well-adorned, and beautiful to behold, and
without a mark of weakness or injury anywhere. And it was always
worshipped both by the celestials and the Gandharvas. Varuna also gave
two inexhaustible quivers, and he also gave a car furnished with
celestial weapons and whose banner bore a large ape. Yoked unto that car
were steeds white as silver of the fleecy clouds, and born in the region
of the Gandharvas, and decked with golden harness, and resembling in
fleetness the wind or the mind. And it was equipped with implement of
war, and was incapable of being vanquished by the celestials or the
Asuras. Its splendour was great and the sounds of its wheels was
tremendous. It delighted the heart of every creature that looked at it.
It had been made by Viswakarman, the architect of the universe and one of
the lords of creation, after severe ascetic meditation. Its splendour,
like that of the sun, was so great that no one could gaze at it. It was
the very car from which the lord Soma had vanquished the Danavas.
Resplendent with beauty, it looked like an evening cloud reflecting the
effulgence of the setting sun. It was furnished with an excellent
flag-staff of golden colour and great beauty. And there sat upon that
flag-staff a celestial ape of form fierce like that of a lion or a tiger.
Stationed on high, the ape seemed bent upon burning everything it beheld.
And upon the (other) flags were various creatures of large size, whose
roars and yells caused the enemy's soldiers to faint. Then Arjuna,
accoutred in mail and armed with the sword, and his fingers cased in
leathern gloves, walking round that excellent car adorned with numerous
flags and bowing unto the gods, ascended it like a virtuous man riding in
the celestial car that bears him to heaven. And taking up that celestial
and first of bows created by Brahman of old and called Gandiva, Arjuna
was filled with joy. And bowing unto Hutasana, Partha endued with great
energy, took up the bow and strung it forcibly. Those who heard the noise
that was made while the mighty Pandava strung that bow, quaked with fear.
And having obtained that car and that bow, and the two inexhaustible
quivers, the son of Kunti became glad and thought himself competent to
assist at the task. And Pavaka then gave unto Krishna a discus with an
iron pole attached to a hole in the centre. And it was a fiery weapon and
became his favourite. Having obtained that weapon, Krishna also became
equal to the task. Pavaka then, addressing Krishna, said, 'With this, O
slayer of Madhu, thou shalt be able without doubt to vanquish in battle
even foes that are not human. With this weapon, without doubt, thou shalt
be superior in battle to men and gods, and Rakshasas and Pisachas, and
Daityas and Nagas. And thou shalt certainly be able with this to smite
all. And, O Madhava, hurled by thee in battle at thy foes, this weapon
will irresistibly slay the enemy and again come back into thy hands.' And
the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki,
capable of slaying every Daitya and producing, when hurled, a roar like
that of the thunder. Then Arjuna and Achyuta, filled with joy said unto
Pavaka, 'O exalted one, furnished with weapons and knowing their use,
possessed of cars with flags and flagstaffs, we are now able to fight
with even all the celestials and the Asuras (together), let alone the
wielder of the thunderbolt desirous of fighting for the sake of the Naga
(his friend Takshaka).' Arjuna also said, 'O Pavaka, while Hrishikesa,
endued with abundant energy, moves on the field of battle with this
discus in hand, there is nothing in the three worlds that he will not be
able to consume by hurling this weapon. Having obtained the bow Gandiva
and this couple of inexhaustible quivers I also am ready to conquer in
battle the three worlds. Therefore, O lord, blaze thou forth as thou
likest, surrounding this large forest on every side. We are quite able to
help thee.'

"Vaisampayana continued, 'Thus addressed both by Dasarha and Arjuna, the
illustrious god then put forth his most energetic form, and prepared to
consume the forest. Surrounding it on all sides with his seven flames, he
began to consume the forest of Khandava, exhibiting his all-consuming
form like that at the end of the Yuga (cycle). And, O bull of Bharata's
race, surrounding that forest and catching it from all sides with a roar
like that of the clouds, Agni made every creature within it tremble. And,
O Bharata, that burning forest then looked resplendent like the king of
mountains, Meru, blazing with the rays of the sun fallen thereupon.'"



SECTION CCXXVIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then those foremost of car-warriors (Krishna and
Arjuna), riding in their cars and placing themselves on opposite sides of
that forest, began a great slaughter, on all sides, of the creatures
dwelling in Khandava. At whatever point any of the creatures residing in
Khandava could be seen attempting to escape, thither rushed those mighty
heroes (to prevent its flight). Indeed those two excellent cars seemed to
be but one, and the two warriors also therein but one individual. And
while the forest was burning, hundreds and thousands of living creatures,
uttering frightful yells, began to run about in all directions. Some had
particular limbs burnt, some were scorched with excessive heat, and some
came out, and some ran about from fear. And some clasping their children
and some their parents and brothers, died calmly without, from excess of
affection, being able to abandon these that were dear to them. And many
there were who biting their nether lips rose upwards and soon fell
whirling into the blazing element below. And some were seen to roll on
the ground with wings, eyes, and feet scorched and burnt. These creatures
were all seen to perish there almost soon enough. The tanks and ponds
within that forest, heated by the fire around, began to boil; the fishes
and the tortoises in them were all seen to perish. During that great
slaughter of living creatures in that forest, the burning bodies of
various animals looked as if fire itself had assumed many forms. The
birds that took wings to escape from that conflagration were pierced by
Arjuna with his shafts, and cut into pieces, they fell down into the
burning element below. Pierced all over with Arjuna's shafts, the birds
dropped down into the burning forest, uttering loud cries. The denizens
of the forest, struck with those shafts, began to roar and yell. The
clamour they raised was like unto the frightful uproar heard during the
churning of the ocean (in days of yore). The mighty flames of the blazing
fire reaching the firmament, caused great anxiety to the celestials
themselves. Then all the illustrious dwellers in heaven went in a body
unto him of a hundred sacrifices and thousand eyes, viz., their chief,
that grinder of Asuras. Approaching Indra, the celestial said, 'Why, O
lord of immortals, doth Agni burn these creatures below? Hath the time
come for the destruction of the world?'

"Vaisampayana continued, 'Hearing these words of the gods, and himself
beholding what Agni was doing, the slayer of Vritra set out for the
protection of the forest of Khandava. And Vasava, the chief of the
celestials soon covering the sky with masses of clouds of every kind
began to shower upon the burning forest. Those masses of clouds by
hundreds and thousands, commanded by Indra began to pour rain upon
Khandava in showers thick as the flag-staffs of battle-cars. But the
showers were all dried up in the sky itself by the heat of the fire and
could not, therefore, reach the fire at all! Then the slayer of Namuchi,
getting angry with Agni, collected huge masses of clouds and caused them
to yield a heavy downpour. Then with the flames contending with those
heavy showers, and with masses of clouds overhead, that forest, filled
with smoke and flashes of lightning, became terrible to behold.'"



SECTION CCXXIX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Vibhatsu, the son of Pandu, invoking his
excellent weapons, prevented that shower of rain by Indra, by means of a
shower of his own weapons. And Arjuna of immeasurable soul soon covered
the forest of Khandava with innumerable arrows like the moon covering the
atmosphere with a thick fog. When the sky above that forest was thus
covered with the arrows of Arjuna no living creature could then escape
from below. And it so happened that while that forest was burning,
Takshaka, the chief of the Nagas, was not there, having gone at that time
to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka,
was there. He made great efforts to escape from that fire; but confined
by Arjuna's shafts he succeeded not in finding a way. It was then that
his mother, the daughter of a snake, determined to save him by swallowing
him first. His mother first swallowed his head and then was swallowing
his tail. And desirous of saving her son, the sea-snake rose (up from the
earth) while still employed in swallowing her son's tail. But Arjuna as
soon as he beheld her escaping, severed her head from her body by means
of a sharp and keen-edged arrow. Indra saw all this, and desiring to save
his friend's son, the wielder of the thunderbolt, by raising a violent
wind, deprived Arjuna of consciousness. During those few moments,
Aswasena succeeded in effecting his escape. Beholding that manifestation
of the power of illusion, and deceived by that snake, Arjuna was much
enraged. He forthwith cut every animal seeking to escape by the skies,
into two, three, or more pieces. And Vibhatsu in anger, and Agni, and
Vasudeva also, cursed the snake that had escaped so deceitfully, saying,
'Never shalt thou be famous!' And Jishnu remembering the deception
practised upon him, became angry, and covering the firmament with a cloud
of arrows, sought to fight with him of a thousand eyes. The chief of the
celestials also, seeing Arjuna in anger, sought to fight with him, and
hurled his own fierce weapons, covering the wide expanse of the
firmament. Then the winds, making a loud roar and agitating all the
oceans, brought together masses of clouds in the sky, charged with
torrents of rain. Those masses of clouds began to vomit thunder and
terrible flashes of lightning charged with the thunderclap. Then Arjuna
possessing a knowledge of means, hurled the excellent weapon called
Vayavya with proper mantras to dispel those clouds. With that weapon the
energy and force of Indra's thunderbolt and of those clouds were
destroyed. And the torrents of rain with which those clouds were charged
were all dried up, and the lightning that played amongst them was also
destroyed. Within a moment the sky was cleared of dust and darkness, and
a delicious, cool breeze began to blow and the disc of the sun resumed
its normal state. Then the eater of clarified butter (Agni), glad because
none could baffle him, assumed various forms, and sprinkled over with the
fat exuded by the bodies of creatures, blazed forth with all his flames,
filling the universe with his roar. Then numerous birds of the Garuda
tribe bearing excellent feathers, beholding that the forest was protected
by Krishna and Arjuna, descended filled with pride, from the upper skies,
desirous of striking those heroes with their thunderlike wings, beaks and
claws. Innumerable Nagas also, with faces emitting fire descending from
high, approached Arjuna, vomiting the most virulent poison all the while.
Beholding them approach, Arjuna cut them into pieces by means of arrows
steeped in the fire of his own wrath. Then those birds and snakes,
deprived of life, fell into the burning element below. And there came
also, desirous of battle, innumerable Asuras with Gandharvas and Yakshas
and Rakshasas and Nagas sending forth terrific yells. Armed with machines
vomiting from their throats (mouths?) iron balls and bullets, and
catapults for propelling huge stones, and rockets, they approached to
strike Krishna and Partha, their energy and strength increased by wrath.
But though they rained a perfect shower of weapons, Vibhatsu, addressing
them reproachfully, struck off their heads with his own sharp arrows.
That slayer of foes, Krishna, also, endued with great energy, made a
great slaughter of the Daitya and the Danava with his discus. Many Asuras
of immeasurable might, pierced with Krishna's arrows and smitten with the
force of his discus, became motionless like waifs and strays stranded on
the bank by the violence of the waves. Then Sakra the lord of the
celestials, riding on his white elephant, rushed at those heroes, and
taking up his thunderbolt which could never go in vain, hurled it with
great force. And the slayer of Asuras said unto the gods, 'These two are
slain.' Beholding the fierce thunderbolt about to be hurled by their
chief, the celestials all took up their respective weapons. Yama, O king,
took up the death-dealing mace, and Kuvera his spiked club, and Varuna
his noose and beautiful missile. And Skanda (Kartikeya) took up his long
lance and stood motionless like the mountain of Meru. The Aswins stood
there with resplendent plants in their hands. Dhatri stood, bow in hand,
and Jaya with a thick club. Tvashtri of great strength took up in wrath,
a huge mountain and Surya stood with a bright dart, and Mrityu with a
battle-axe. Aryaman stalked about with a terrible bludgeon furnished with
sharp spikes, and Mitra stood there with a discus sharp as a razor. And,
O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna and
Partha with bows and scimitars in hand. And Rudras and the Vasus, the
mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with
their own energy,--these and many other celestials, armed with various
weapons rushed against those exalted of men, Krishna and Partha, for
smiting them down. Then were seen in that great conflict wonderful
portents all around robbing every creature of his sense, and resembling
those that appeared at the time of the universal dissolution. But Arjuna
and Krishna, fearless and invincible in battle, beholding Sakra and the
other celestials prepared for fight, calmly waited, bows in hands.
Skilled in battle, those heroes in wrath assailed the advancing host of
celestials with their own thunderlike arrows. The celestials repeatedly
routed by Krishna and Arjuna, at last left the field of battle for fear
and sought the protection of Indra. The Munis who were witnessing the
battle from the skies, beholding the celestials defeated by Madhava and
Arjuna, were filled with wonder. Sakra also repeatedly witnessing their
prowess in battle, became exceedingly gratified, and once more rushed to
the assault. The chastiser of Paka then caused a heavy shower of stones,
desiring to ascertain the prowess of Arjuna who was able to draw the bow
even with his left hand. Arjuna, in great wrath, dispelled with his
arrows that thick shower. Then he of a hundred sacrifices beholding that
shower baffled, once more caused a thicker shower of stones. But the son
of the chastiser of Paka (viz., Arjuna) gratified his father by baffling
that shower also with his swift arrows. Then Sakra, desirous of smiting
down the son of Pandu, tore up with his hands a large peak from Mandara,
with tall trees on it, and hurled it against him. But Arjuna divided that
mountain-peak into a thousand pieces by his swift-going and fire-mouthed
arrows. The fragments of that mountain, in falling through the skies,
looked as if the sun and the moon and the planets, displaced from their
positions fell down on earth. That huge peak fell down upon that forest
and by its fall killed numerous living creatures that dwelt in Khandava.'"



SECTION CCXXX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then the inhabitants of the forest of Khandava, the
Danavas and Rakshasas and Nagas and wolves and bears and other wild
animals, and elephants with rent temples, and tigers, and lions with
manes and deer and buffaloes by hundreds, and birds, and various other
creatures, frightened at the falling stones and extremely anxious, began
to fly in all directions. They saw the forest (burning all around) and
Krishna and Arjuna also ready with their weapons. Frightened at the
terrible sounds that were audible there those creatures lost their power
of movement. Beholding the forest burning in innumerable places and
Krishna also ready to smite them down with his weapons, they all set up a
frightful roar. With that terrible clamour as also with the roar of fire,
the whole welkin resounded, as it were, with the voice of portentous
clouds. Kesava of dark hue and mighty arms, in order to compass their
destruction, hurled at them his large and fierce discus resplendent with
its own energy. The forest-dwellers including the Danavas and the
Rakshasas, afflicted by that weapon, were cut in hundreds of pieces and
fell unto the mouth of Agni. Mangled by Krishna's discus, the Asuras were
besmeared with blood and fat and looked like evening clouds. And, O
Bharata, he of the Vrishni race moved able like death itself, slaying
Pisachas and birds and Nagas and other creatures by thousands. The discus
itself, repeatedly hurled from the hands of Krishna, that slayer of all
foes, came back to his hands after slaughtering numberless creatures. The
face and form of Krishna that soul of every created thing--became fierce
to behold while he was thus employed in the slaughter of the Pisachas,
Nagas and Rakshasas. No one among the celestials, who had mustered there
could vanquish in battle Krishna and Arjuna. When the celestials saw that
they could not protect that forest from the might of Krishna and Arjuna
by extinguishing that conflagration, they retired from the scene. Then, O
monarch, he of a hundred sacrifices (Indra), beholding the immortals
retreat, became filled with joy and applauded Krishna and Arjuna. And
when the celestials gave up the fight, an incorporeal voice, deep and
loud, addressing him of a hundred sacrifices, said, 'Thy friend Takshaka,
that chief of snakes, hath not been slain! Before the conflagration
commenced in Khandava he had journeyed to Kurukshetra. Know from my
words, O Vasava, that Vasudeva and Arjuna are incapable of being
vanquished in battle by any one! They are Nara and Narayana--those gods
of old heard of in heaven! Thou knowest what their energy is and what
their prowess. Invincible in battle, these best of old Rishis are
unconquerable by any one in all the worlds! They deserve the most
reverential worship of all the celestials and Asuras; of Yakshas and
Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas.
Therefore, O Vasava, it behoveth thee to go hence with all the
celestials. The destruction of Khandava hath been ordained by Fate!' Then
the chief of the immortals, ascertaining those words to be true abandoned
his wrath and jealousy, and went back to heaven. The dwellers in heaven,
O monarch, beholding the illustrious Indra abandon the fight, followed
him with all their soldiers. Then those heroes, Vasudeva and Arjuna, when
they saw the chief of the celestials retreat accompanied by all the gods,
set up a leonine roar. And, O monarch, Kesava and Arjuna, after Indra had
left the scene, became exceedingly glad. Those heroes then fearlessly
assisted at the conflagration of the forest. Arjuna scattered the
celestials like the wind scattering the clouds, and slew with showers of
his arrows, numberless creatures that dwelt in Khandava. Cut off by
Arjuna's arrows, no one amongst the innumerable creatures could escape
from the burning forest. Far from fighting with him, none amongst even
the strongest creatures mustered there could look at Arjuna whose weapons
were never futile. Sometimes piercing hundred creatures with one shaft
and sometimes a single creature with hundred shafts, Arjuna moved about
in his car. The creatures themselves, deprived of life, began to fall
into the mouth of Agni (god of fire), struck down as it were by death
itself. On the banks of rivers or on uneven plains or on crematoriums, go
where they did, the creatures (dwelling in Khandava) found no ease, for
wherever they sought shelter there they were afflicted by the heat. And
hosts of creatures roared in pain, and elephants and deer and wolves set
up cries of affliction. At that sound the fishes of the Ganges and the
sea, and the various tribes of Vidyadharas dwelling in that forest all
became frightened. O thou of mighty arms, let alone battling with them,
no one, could even gaze at Arjuna and Janardana of dark hue. Hari slew
with his discus those Rakshasas and Danavas and Nagas that rushed at him
in bands. Of huge bodies, their heads and trunks were cut off by the
swift motion of the discus, and deprived of life they fell down into the
blazing fire. Gratified with large quantities of flesh, blood, and fat,
the flames rose up to a great height without a curling wreath of smoke.
Hutasana (fire-god) with blazing and coppery eyes, and flaming tongue and
large mouth, and the hair on the crown of his head all fiery, drinking,
with the help of Krishna and Arjuna, that nectar-like stream of animal
fat, became filled with joy. Gratified greatly, Agni derived much
happiness.

"And it so happened that the slayer of Madhu suddenly beheld an Asura of
the name of Maya escaping from the abode of Takshaka. Agni having Vayu
for his car-driver, assuming a body with matted locks on head, and
roaring like the clouds, pursued the Asura, desirous of consuming him.
Beholding the Asura, Vasudeva stood with his weapon upraised, ready to
smite him down, seeing the discus uplifted and Agni pursuing from behind
to burn him, Maya said 'Run to me, O Arjuna, and protect me!' Hearing his
affrighted voice Arjuna said, 'Fear not!' That voice of Arjuna, O
Bharata, seemed to give Maya his life. As the merciful son of Pritha said
unto Maya that there was nothing to fear, he of the Dasarha race no
longer desired to slay Maya who was the brother of Namuchi, and Agni also
burned him not.'

"Vaisampayana continued, 'Protected from Indra by Krishna and Partha,
Agni gifted with great intelligence, burned that forest for five and ten
days. And while the forest burned Agni spared only six of its dwellers,
viz., Aswasena, Maya, and four birds called Sarngakas.'"



SECTION CCXXXI

(Khandava-daha Parva continued)

"Janamejaya said, 'O Brahmana, tell me why and when that forest burnt in
that way, Agni consumed not the birds called Sarngakas? Thou hast, O
Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not
having been consumed. But thou hast not as yet said what the cause was of
the escape of the Sarngakas? The escape of those birds, O Brahmana,
appeareth to me to be wonderful. Tell us why they were not destroyed in
that dreadful conflagration.'

"Vaisampayana said, 'O slayer of all foes, I shall tell thee all as to
why Agni did not burn up those birds during the conflagration. There was,
O king, a great Rishi known by the name of Mandapala, conversant with all
the shastras, of rigid vows, devoted to asceticism, and the foremost of
all virtuous persons. Following in the wake of Rishis that had drawn up
their virile fluid, that ascetic, O monarch, with every sense under
complete control, devoted himself to study and virtue. Having reached the
opposite shores of asceticism, O Bharata, he left his human form and went
to the region of the Pitris. But going thither he failed to obtain the
(expected) fruit of his acts. He asked the celestials that sat around the
king of the dead as to the cause of his treatment, saying, 'Why have
these regions become unattainable by me,--regions that I had thought had
been acquired by me by my ascetic devotions? Have I not performed those
acts whose fruits are these regions? Ye inhabitants of heaven, tell me
why these regions are shut against me! I will do that which will give me
the fruit of my ascetic penances.'

"The celestials answered, 'Hear, O Brahmana, of those acts and things on
account of which men are born debtors. Without doubt, it is for religious
rites, studies according to the ordinance, and progeny, that men are born
debtors. These debts are all discharged by sacrifices, asceticism, and
offspring. Thou art an ascetic and hast also performed sacrifices; but
thou hast no offspring. These regions are shut against thee only for want
of children. Beget children, therefore! Thou shalt then enjoy
multifarious regions of felicity. The Vedas declared that the son
rescueth the father from a hell called Put. Then, O best of Brahmanas,
strive to beget offspring.'

"Vaisampayana continued, 'Mandapala, having heard these words of the
dwellers in heaven, reflected how best he could obtain the largest number
of offspring within the shortest period of time. The Rishi, after
reflection, understood that of all creatures birds alone were blest with
fecundity. Assuming the form of a Sarngaka the Rishi had connection with
a female bird of the same species called by the name of Jarita. And he
begat upon her four sons who were all reciters of the Vedas. Leaving all
those sons of his with their mother in that forest, while they were still
within eggs, the ascetic went to (another wife called by the name of)
Lapita. And, O Bharata, when the exalted sage went away for the company
of Lapita, moved by affection for her offspring, Jarita became very
thoughtful. Though forsaken by their father in the forest of Khandava,
Jarita, anxious in her affection for them, could not forsake her
offspring, those infant Rishis encased in eggs. Moved by parental
affection, she brought up these children born of her, herself following
the pursuits proper to her own species. Some time after, the Rishi, in
wandering over that forest in the company of Lapita, saw Agni coming
towards Khandava to burn it down. Then the Brahmana Mandapala, knowing
the intention of Agni and remembering also that his children were all
young moved by fear, gratified the god, of the burning element, that
regent of the universe, endued with great energy. And he did this,
desiring to put in a word for his unfledged offspring. Addressing Agni,
the Rishi said, 'Thou art, O Agni, the mouth of all the worlds! Thou art
the carrier of the sacrificial butter! O purifier (of all sins), thou
movest invisible with the frame of every creature! The learned have
spoken of thee as an One, and again as possessed of triple nature. The
wise perform their sacrifices before thee, taking thee as consisting of
eight (mouths). The great Rishis declare that this universe hath been
created by thee. O thou that feedest on sacrificial butter, without thee
this whole universe would be destroyed in a single day. Bowing to thee,
the Brahmanas, accompanied by their wives and children, go to eternal
regions won by them by help of their own deeds. O Agni, the learned
represent thee as the clouds in the heavens charged with lightning. O
Agni, the flames put forth by thee consume every creature. O thou of
great splendour, this universe hath been created by thee. The Vedas are
thy word. All creatures, mobile and immobile, depend upon thee. Water
primarily dependeth on thee, so also the whole of this universe. All
offerings of clarified butter and oblations of food to the pitris have
been established in thee. O god, thou art the consumer, and thou art the
creator and thou art Vrihaspati himself (in intelligence). Thou art the
twin Aswins; thou art Surya; thou art Soma; thou art Vayu.

"Vaisampayana continued, 'O monarch, thus praised by Mandapala, Agni was
gratified with that Rishi of immeasurable energy; and the god,
well-pleased, replied, 'What good can I do to thee?' Then Mandapala with
joined palms said unto the carrier of clarified butter, 'While thou
burnest the forest of Khandava, spare my children.' The illustrious
bearer of clarified butter replied, 'So be it.' It was, therefore, O
monarch, that he blazed not forth, while consuming the forest of
Khandava, for the destruction of Mandapala's children.'"



SECTION CCXXXII

(Khandava-daha Parva continued)

"Vaisampayana said, 'When the fire blazed forth in the forest of
Khandava, the infant birds became very much distressed and afflicted.
Filled with anxiety, they saw not any means of escape. Their mother, the
helpless Jarita, knowing that they were too young to escape, was filled
with sorrow and wept aloud. And she said, 'Oh, the terrible
conflagration, illuminating the whole universe and burning the forest
down, approacheth towards us, increasing my woe. These infants with
immature understanding, without feathers and feet, and the sole refuge of
our deceased ancestors, afflict me. Oh, this fire approacheth, spreading
fear all around, and licking with its tongue the tallest trees. But my
unfledged children are incapable of effecting their escape. I myself am
not capable of escaping, taking all these with me. Nor am I capable of
abandoning them, for my heart is distressed on their account. Whom
amongst my sons, shall I leave behind, and whom shall I carry with me?
What (act) should I do now that is consistent with duty? What also do
you, my infant sons, think? I do not, even by reflection, see any way of
escape for you. I shall even cover you with my wings and die with you.
Your cruel father left me some time before, saying, 'Upon this Jaritari,
because he is the eldest of my sons, will my race depend. My second
Sarisrikka will beget progeny for the expansion of my ancestors' race. My
third, Stamvamitra, will be devoted to asceticism, and my youngest,
Drona, will become the foremost of those acquainted with the Vedas.' But
how hath this terrible calamity overtaken us! Whom shall I take with me?
As I am deprived of judgment what should I do that is consistent with
duty? I do not see, by the exercise of my own judgment, the escape of my
children from the fire!'

"Vaisampayana said, 'Unto their mother indulging in these lamentations,
the infant ones said. 'O mother, relinquishing thy affection for us, go
thou to a place where there is no fire. If we are killed here, thou
mayest have other children born to thee. If thou, O mother be killed, we
can have no more children in our race. Reflecting upon both these
calamities, the time hath come for thee, O mother, to do that which is
beneficial to our race. Do not be influenced by affection for thy
offspring, which promises to destroy both us and thee. If thou savest
thyself, our father, who is even desirous of winning regions of felicity,
may have his wishes gratified.'

"Hearing what the infants said. Jarita replied, 'There is a hole here in
the ground near to this tree, belonging to a mouse. Enter this hole
without loss of time. You shall have then no fear of fire. After ye have
entered it, I shall, ye children, cover its mouth with dust. This is the
only means of escape that I see from the blazing fire. Then when the fire
will be put out, I shall return hither to remove the dust. Follow my
advice if you are to escape from the conflagration.'

"The infant birds replied, 'Without feathers we are but so many balls of
flesh. If we enter the hole, certain it is that the carnivorous mouse
will destroy us all. Beholding this danger before us, we cannot enter
this hole. Alas, we do not see any means by which we may escape from the
fire or from the mouse. We do not see how our father's act of procreation
may be prevented from becoming futile, and how also our mother may be
saved. If we enter the hole, the mouse will destroy us; we remain where
we are and the sky-ranging fire will destroy us. Reflecting upon both the
calamities, a death by fire is preferable to a death by being eaten up.
If we are devoured by the mouse within the hole, that death is certainly
ignoble, whereas the destruction of the body in fire is approved by the
wise.'"



SECTION CCXXXIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Hearing those words of her sons Jarita continued,
'The little mouse that had come out of this hole was seized by a hawk
with his claws and carried away hence. Therefore, ye may fearlessly enter
this hole now.' The young ones replied, 'We are not by any means certain
of that mouse having been taken away by the hawk. There may be other mice
living here. From them we have every fear. Whereas it is doubtful whether
fire will at all approach us here. Already we see an adverse wind blowing
the flames away. If we enter the hole, death is certain at the hands of
the dwellers in the hole. But if we remain where we are, death is
uncertain. O mother, a position in which death is uncertain is better
than that in which it is certain. It is thy duty, therefore, to escape
thyself, for, if thou livest thou mayest obtain other children as good.'

"Their mother then said, 'Ye children, I myself saw the mighty hawk, that
best of birds, swoop down and fly away with the mouse from the hole. And
while he was flying away swiftly, I followed him behind and pronounced
blessing on him for his having taken away the mouse from the hole. I said
unto him. 'O king of hawks, because thou art flying away with our enemy,
the mouse, in thy claws, mayest thou, without a foe, live in heaven with
a golden body.' Afterwards when that hawk devoured the mouse, I came
away, obtaining his leave. Therefore, ye children, enter this hole
trustfully. Ye have nothing to fear. The mouse that was its inmate was
seized and taken away by the hawk in my sight.' The young ones again
said, 'O mother, we do not by any means know that the mouse hath been
carried away by the hawk. We cannot enter this hole in the ground without
being certain of the fact.' Their mother said, 'I know to a certainty
that the mouse hath been carried away by the hawk. Therefore, ye
children, ye have nothing to fear; do what I say.' The young ones again
said, 'We do not, O mother, say that thou art dispelling our fears with a
false story. For whatever is done by a person when his reason hath been
disturbed can scarcely be said to be that person's deliberate act. Thou
hast not been benefited by us, nor dost thou know who we are. Why dost
thou, therefore, strive to protect us at so much cost to thyself? Who are
we to thee? Thou art young and handsome, and capable of seeking out thy
husband. Go unto thy husband. Thou shalt obtain good children again. Let
us by entering the fire attain to regions of felicity. If, however, the
fire consume us not, thou mayest come back and obtain us again.'

"Vaisampayana said, 'The parent bird then, thus addressed by her sons,
left them in Khandava and hastily went to the spot where there was no
fire and there was safety. Then Agni in haste and with fierce flames
approached the spot where the sons of Mandapala were. The young birds saw
the blazing fire come towards them. Then Jaritari, the eldest of the
four, in the hearing of Agni, began to speak.'"



SECTION CCXXXIV

(Khandava-daha Parva continued)

"Jaritari said, 'The person that is wise remaineth wakeful in view of
death. Accordingly, when the hour of death approacheth, he feeleth no
pangs. But the person of perplexed soul, who remaineth not awake, when
the hour of death comes, feeleth the pangs of death and never attaineth
salvation.'

"The second brother Sarisrikka, said, 'Thou art patient and intelligent.
The time is come when our lives are threatened. Without doubt, one only
amongst many becometh wise and brave.'

"The third brother, Stamvamitra, said, 'The eldest brother is called the
protector. It is the eldest brother that rescueth (the younger ones) from
danger. If the eldest himself faileth to rescue them, what can the
younger ones do?'

"The fourth and the youngest brother, Drona said, 'The cruel god of fire,
with seven tongues and seven mouths quickly cometh towards our
habitation, blazing forth in splendour and licking up everything in his
path.'

"Vaisampayana continued, 'Having addressed one another thus, the sons of
Mandapala then each devotedly addressed an eulogistic hymn to Agni.
Listen now, O monarch, to those hymns as I recite them.'

"Jaritari said, 'Thou art, O fire, the soul of air! Thou art the body of
the Earth's vegetation! O Sukra, water is thy parent as thou art the
parent of water! O thou of great energy, thy flames, like the rays of the
sun, extend themselves above, below, behind, and on each side.'

"Sarisrikka said, 'O smoke-bannered god, our mother is not to be seen,
and we know not our father! Our feathers have not grown as yet. We have
none to protect us save thee. Therefore, O Agni, infants that we are
protect us! O Agni, as we are distressed, protect us with that auspicious
form thou hast and with those seven flames of thine! We seek protection
at thy hands. Thou alone, O Agni, art the giver of heat (in the
universe). O lord, there is none else (save thee) that giveth heat to the
rays of the sun. O, protect us who are young and who are Rishis. O
Havyavaha (carrier of sacrificial butter), be pleased to go hence by some
other route.'

"Stamvamitra said, 'Thou alone, O Agni, art everything! This whole
universe is established in thee! Thou sustainest every creature, and thou
supportest the universe! Thou art the carrier of the sacrificial butter,
and thou art the excellent sacrificial butter itself! The wise know thee
to be one (as cause) and many (as effects)! Having created the three
worlds, thou, O Havyavaha, again destroyest them when the time cometh,
swelling thyself forth! Thou art the productive cause of the whole
universe, and thou also art the essence in which the universe dissolveth
itself!'

"Drona said, 'O lord of the universe, growing in strength and remaining
within their bodies, thou causest the food that living creatures eat to
be digested. Everything therefore, is established in thee. O Sukra, O
thou from whose mouth the Vedas have sprung, it is thou who assumests the
form of the sun, and sucking up the waters of the earth and every liquid
juice that the earth yields, givest them back in time in the form of rain
and causest everything to grow! From thee, O Sukra, are these plants and
creepers with green foliage! From thee have sprung these tanks and pools,
and the great ocean also that is ever blessed! O thou of fierce rays,
this our (human) body dependeth on Varuna (the water-god)! We are unable
to bear thy heat. Be thou, therefore, our auspicious protector! O,
destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou
whose path is marked by a black colour, save us by going along any remote
route, as indeed, the ocean saveth the house on its banks!'

"Vaisampayana continued, 'Thus addressed by Drona--that utterer of
Brahma--Agni, well-pleased at what he heard, and remembering also the
promise he had made to Mandapala, replied unto him, saying, 'Thou art a
Rishi, O Drona! For what thou hast said is Brahma (Vedic truth). I shall
do your pleasure. Fear not! Indeed, Mandapala had spoken to me of you to
the effect that I should spare his sons, while consuming the forest. The
words he spoke and thy speech also are entitled to great weight to me.
Say what I am to do. O best of Brahmanas, I have been greatly pleased
with thy hymn. Blest be thou, O Brahmana!'

"Drona said, 'O Sukra, these cats trouble us every day. O Hutasana;
consume them with their friends and relatives.'

"Vaisampayana continued, 'Then Agni did what the Sarngakas; asked him to
do, telling them of his intentions. And, O Janamejaya, growing in
strength, he began then to consume the forest of Khandava.'"



SECTION CCXXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'O thou of Kuru's race, the Rishi Mandapala became
very anxious about his children, although he had spoken of them to the
god of fierce rays. Indeed, his mind was not in peace. Distressed on
account of his sons, he addressed Lapita (his second wife with whom he
then was), saying, 'O Lapita, as my children are incapable of the power
of moving, how are they? When the fire will grow in strength and the wind
begin to blow violently, my children will scarcely be able to save
themselves. How will their mother be able to rescue them? That innocent
woman will be afflicted with great sorrow when she will find herself
unable to save her offspring. Oh, how will she compose herself, uttering
various lamentations on account of my children who are all incapable of
taking wing or rising up into the air. Oh, how is Jaritari, my son, and
how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also
is their helpless mother?'

"Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata,
thus replied, under the influence of jealousy, 'Thou need not worry for
thy children who, as thou hast assured me, are all Rishis endued with
energy and prowess! They can have no fear from fire. Didst thou not speak
to Agni in my presence, in their behalf? Has not the illustrious deity
promised to save them? One of the regents of the universe as Agni is, he
will never falsify his speech. Thou hast no anxiety, nor is thy heart
inclined towards benefiting friends. It is only by thinking of her--my
rival (Jarita) that thou art so distracted! Certain it is that the love
thou bearest to me is not equal to what thou hadst for her at first. He
that hath two parties dividing his attention, can easily behold one of
those suffer all sorts of pangs; but he should not disregard the party
that is next to his heart. Then go thou to Jarita, for whom thy heart is
sorrowing! As for myself, I shall henceforth wander alone, as a fit
reward for my having attached myself to a wicked person.'

"Hearing these words, Mandapala replied, 'I do not wander over the earth
with such intentions as thou conceivest. It is only for the sake of
progeny that I am here. And even those that I have are in danger. He who
casteth off what he hath for the sake of what he may acquire, is a wicked
person. The world disregardeth and insulteth him. (Therefore, go I must).
As for thyself thou art free to do what thou choosest. This blazing fire
that licketh up the trees causeth sorrow in my anxious heart and raiseth
therein evil presentiments.'

"Vaisampayana continued, 'Meanwhile, after the fire had left the spot
where the Sarngakas dwelt, Jarita, much attached to her children, hastily
came thither to see how they were. She found that all of them had escaped
from the fire and were perfectly well. Beholding their mother, they began
to weep, though safe and sound. She too shed tears upon beholding them
alive. And she embraced, one by one, all her weeping children. Just at
that time, O Bharata, the Rishi Mandapala arrived there. But none of his
sons expressed joy, upon beholding him. The Rishi, however, began to
speak to them one after another and unto Jarita also, repeatedly. But
neither his sons nor Jarita spoke anything well or ill unto him in
return.'

"Mandapala then said, 'Who amongst these is thy first born, and who the
next after him? And who is the third, and who the youngest? I am speaking
unto thee woefully; why dost thou not reply to me? I left thee, it is
true, but I was not happy where I was.'

"Jarita then said, 'What hast thou to do with the eldest of these, and
what with him that is next? And what with the third and what with the
youngest? Go now unto that Lapita of sweet smiles and endued with youth,
unto whom thou didst go of old, beholding me deficient in everything!'
Mandapala replied, 'As regards females, there is nothing so destructive
of their happiness whether in this or the other world as a co-wife and a
clandestine lover. There is nothing like these two that, inflames the
fire of hostility and causes such anxiety. Even the auspicious and
well-behaved Arundhati, celebrated amongst all creatures, had been
jealous of the illustrious Vasishtha of great purity of mind and always
devoted to the good of his wife. Arundhati insulted even the wise Muni
amongst the (celestial) seven. In consequence of such insulting thoughts
of hers, she has become a little star, like fire mixed with smoke,
sometimes visible and sometimes invisible, like an omen portending no
good (amongst a constellation of seven bright stars representing the
seven Rishis). I look to thee for the sake of children. I never wronged
thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by
thy jealousy behaved towards me like Arundhati of old towards Vasishtha.
Men should never trust women even if they be wives. Women, when they have
become mothers, do not much mind serving their husbands.'

"Vaisampayana continued, 'After this, all his children came forward to
worship him. And he also began to speak kindly towards them all, giving
them every assurance.'"



SECTION CCXXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Mandapala then addressed his children, saying, 'I
had spoken unto Agni for the safety of you all. The illustrious deity had
assured me that he would grant my wish. At those words of Agni, and
knowing the virtuous disposition of your mother, as also the great energy
that is in yourselves, I came not here earlier. Therefore, ye sons, do
not harbour in your hearts any resentment towards me. Ye are all Rishis
acquainted with the Vedas. Even Agni knoweth you well.'

"Vaisampayana continued, 'Having given such assurances unto his sons, the
Brahmana Mandapala took with him his wife and sons, and leaving that
region, went away to some other country.

"It was thus that the illustrious god of fierce rays, having grown in
strength consumed the forest of Khandava with the help of Krishna and
Arjuna, for the good of the world. And Agni having drunk several rivers
of fat and marrow, became highly gratified, and showed himself to Arjuna.
Then Purandara, surrounded by the Maruts, descended from the firmament
and addressing Partha and Kesava said, 'Ye have achieved a feat that a
celestial even could not. Ask ye each a boon that is not obtainable by
any man. I have been gratified with you.'

"Vaisampayana continued, 'Then Partha asked from Indra all his weapons.
At this Sakra of great splendour, having fixed the time for giving them,
said, 'When the illustrious Madhava becomes pleased with thee, then, O
son of Pandu, I will give thee all my weapons! O prince of Kuru's race, I
shall know when the time cometh. Even for thy austere asceticism I will
give thee all my weapons of fire and all my Vayavya weapons, and thou
also wilt accept them all of me.' Then Vasudeva asked that his friendship
with Arjuna might be eternal. The chief of the celestials granted unto
the intelligent Krishna the boon he desired. And having granted these
boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the
celestials, ascended to heaven, having also spoken to Hutasana (one whose
food is sacrificial butter). Agni also, having burnt that forest with its
animals and birds for five and ten days, became gratified and ceased to
burn. Having eaten flesh in abundance and drunk fat and blood, he became
highly gratified, and addressing Achyuta and Arjuna said, 'I have been
gratified by you two tigers among men. At my command, ye heroes, ye shall
be competent to go wheresoever ye choose!' Thus addressed by the
illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these
three,--having wandered a little at last sat themselves down on the
delightful banks of a river.'"

END OF ADI PARVA

FOOTNOTES

1. These are divisions of time

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
Image

_________________
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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 2

SABHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

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



SECTION I

(Sabhakriya Parva)

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

"Vaisampayana said,--"Then, in the presence of Vasudeva, Maya Danava,
having worshipped Arjuna, repeatedly spoke unto him with joined hands and
in amiable words,--'O son of Kunti, saved have I been by thee from this
Krishna in spate and from Pavaka (fire) desirous of consuming me. Tell me
what I have to do for thee.

"Arjuna said,--'O great Asura, everything hath already been done by thee
(even by this offer of thine). Blest be thou. Go whithersoever thou
likest. Be kind and well-disposed towards me, as we are even kind to and
well-pleased with thee!'

"Maya said,--'O bull amongst men, what thou hast said is worthy of thee,
O exalted one. But O Bharata, I desire to do something for thee
cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of
Pandu, being what I am, I desire to do something for thee.'

"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me)
from imminent death. Even if it hath been so, I cannot make thee do
anything for me. At the same time, O Danava, I do not wish to frustrate
thy intentions. Do thou something for Krishna. That will be a sufficient
requital for my services to thee.'

Vaisampayana said,--"Then, O bull of the Bharata race, urged by Maya,
Vasudeva reflected for a moment as to what he should ask Maya to
accomplish. Krishna, the Lord of the universe and the Creator of every
object, having reflected in his mind, thus commanded Maya,--'Let a
palatial sabha (meeting hall) as thou choosest, be built (by thee), if
thou, O son of Diti, who art the foremost of all artists, desirest to do
good to Yudhishthira the just. Indeed, build thou such a palace that
persons belonging to the world of men may not be able to imitate it even
after examining it with care, while seated within. And, O Maya, build
thou a mansion in which we may behold a combination of godly, asuric and
human designs.'"

Vaisampayana continued,--"Having heard those words, Maya became
exceedingly glad. And he forthwith built a magnificent palace for the son
of Pandu like unto the palace of the celestials themselves. Then Krishna
and Partha (Arjuna) after having narrated everything unto king
Yudhishthira the just, introduced Maya unto him. Yudhishthira received
Maya with respect, offering him the honour he deserved. And, O Bharata,
Maya accepted that honour thinking highly of it. O monarch of the Bharata
race, that great son of Diti then recited unto the sons of Pandu the
history of the Danava Vrisha-parva, and that foremost of artists then,
having rested awhile, set himself after much thoughtful planning to build
a palace for the illustrious sons of Pandu. Agreeably to the wishes of
both Krishna and the sons of Pritha, the illustrious Danava of great
prowess, having performed on an auspicious day the initial propitiatory
rites of foundation and having also gratified thousands of well-versed
Brahmanas with sweetened milk and rice and with rich presents of various
kinds, measured out a plot of land five thousand cubits square, which was
delightful and exceedingly handsome to behold and which was favourable
for construction of a building well-suited to the exigencies of every
season."



SECTION II

"Vaisampayana said,--"Janardana deserving the worship of all, having
lived happily at Khandavaprastha for some time, and having been treated
all the while with respectful love and affection by the sons of Pritha,
became desirous one day of leaving Khandavaprastha to behold his father.
That possessor of large eyes, unto whom was due the obeisance of the
universe, then saluted both Yudhishthira and Pritha and made obeisance
with his head unto the feet of Kunti, his father's sister. Thus revered
by Kesava, Pritha smelt his head and embraced him. The illustrious
Hrishikesa approached his own sister Subhadra affectionately, with his
eyes filled with tears, and spoke unto her words of excellent import and
truth, terse proper, unanswerable and fraught with good. The
sweet-speeched Subhadra also, saluting him in return and worshipping him
repeatedly with bent head, told him all that she wished to be conveyed to
her relatives on the paternal side. And bidding her farewell and uttering
benedictions on his handsome sister, he of the Vrishni race, next saw
Draupadi and Dhaumya. That best of men duly made obeisance unto Dhaumya,
and consoling Draupadi obtained leave from her. Then the learned and
mighty Krishna, accompanied by Partha, went to his cousins. And
surrounded by the five brothers, Krishna shone like Sakra in the midst of
the celestials. He whose banner bore the figure of Garuda, desirous of
performing the rites preparatory to the commencement of a journey,
purified himself by a bath and adorned his person with ornaments. The
bull of the Yadu race then worshipped the gods and Brahmanas with floral
wreaths, mantras, bows of the head, and excellent perfumes. Having
finished all these rites, that foremost of steady and virtuous persons
then thought of setting out. The chief of the Yadu race then came out of
the inner to the outer apartment, and issuing thence he made unto
Brahmanas, deserving of worship, offerings of vessel-fulls of curd and
fruits, and parched-grain and caused them to pronounce benedictions upon
him. And making unto them presents also of wealth, he went round them.
Then ascending his excellent car of gold endued with great speed and
adorned with banner bearing the figure of Tarkhya (Garuda) and furnished
also with mace, discus, sword, his bow Sharnga and other weapons, and
yoking thereunto his horses Saivya and Sugriva, he of eyes like lotuses
set out at an excellent moment of a lunar day of auspicious stellar
conjunction. And Yudhishthira, the king of the Kurus, from affection,
ascended the chariot after Krishna, and causing that best charioteer
Daruka to stand aside, himself took the reins. And Arjuna also, of long
arms, riding on that car, walked round Krishna and fanned him with a
white chamara furnished with a handle of gold. And the mighty Bhimasena
accompanied by the twin brothers Nakula and Sahadeva and the priests and
citizens all followed Krishna from behind. And Kesava, that slayer of
hostile heroes, followed by all the brothers, shone like a preceptor
followed by his favourite pupils. Then Govinda spoke unto Arjuna and
clasped him firmly, and worshipping Yudhisthira and Bhima, embraced the
twins. And embraced in return by the three elder Pandavas, he was
reverentially saluted by the twins. After having gone about half a Yojana
(two miles), Krishna, that subjugator of hostile towns, respectfully
addressed Yudhishthira and requested him, O Bharata, to stop following
him further. And Govinda, conversant with every duty, then reverentially
saluted Yudhishthira and took hold of his feet. But Yudhishthira soon
raised Kesava and smelt his head. King Yudhishthira the just, the son of
Pandu, having raised Krishna endued with eyes like lotus-petals and the
foremost of the Yadava race, gave him leave, saying,--'Good bye!' Then
the slayer of Madhu, making an appointment with them (about his return)
in words that were proper, and preventing with difficulty the Pandavas
from following him further on foot, gladly proceeded towards his own
city, like Indra going towards Amravati. Out of the love and affection
they bore him, the Pandavas gazed on Krishna as long as he was within
sight, and their minds also followed him when he got out of sight. And
Kesava of agreeable person soon disappeared from their sight, unsatiated
though their minds were with looking at him. Those bulls among men, the
sons of Pritha, with minds fixed on Govinda, desisted (from following him
further) and unwillingly returned to their own city in haste. And Krishna
in his car soon reached Dwaraka followed by that hero Satyaki. Then
Sauri, the son of Devaki, accompanied by his charioteer Daruka reached
Dwaraka with the speed of Garuda."

Vaisampayana continued,--"Meanwhile king Yudhishthira of unfading glory,
accompanied by his brothers and surrounded by friends, entered his
excellent capital. And that tiger among men, dismissing all his
relatives, brothers, and sons, sought to make himself happy in the
company of Draupadi. And Kesava also, worshipped by the principal Yadavas
including Ugrasena, entered with a happy heart his own excellent city.
And worshipping his old father and his illustrious mother, and saluting
(his brother) Valadeva, he of eyes like lotus-petals took his seat.
Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and
Bhanu, and obtaining the leave of all the elderly men, Janardana entered
the apartments of Rukmini."



SECTION III

"Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost of
successful warriors, saying,--'I now go with thy leave, but shall come
back soon. On the north of the Kailasa peak near the mountains of
Mainaka, while the Danavas were engaged in a sacrifice on the banks of
Vindu lake, I gathered a huge quantity of delightful and variegated vanda
(a kind of rough materials) composed of jewels and gems. This was placed
in the mansion of Vrishaparva ever devoted to truth. If it be yet
existing, I shall come back, O Bharata, with it. I shall then commence
the construction of the delightful palace of the Pandavas, which is to be
adorned with every kind of gems and celebrated all over the world. There
is also, I think, O thou of the Kuru race, a fierce club placed in the
lake Vindu by the King (of the Danavas) after slaughtering therewith all
his foes in battle. Besides being heavy and strong and variegated with
golden knobs, it is capable of bearing great weight, and of slaying all
foes, and is equal in strength unto an hundred thousand clubs. It is a
fit weapon for Bhima, even as the Gandiva is for thee. There is also (in
that lake) a large conch-shell called Devadatta of loud sound, that came
from Varuna. I shall no doubt give all these to thee. Having spoken thus
unto Partha, the Asura went away in a north-easterly direction. On the
north of Kailasa in the mountains of Mainaka, there is a huge peak of
gems and jewels called Hiranya-sringa. Near that peak is a delightful
lake of the name of Vindu. There, on its banks, previously dwelt king
Bhagiratha for many years, desiring to behold the goddess Ganga, since
called Bhagirathee after that king's name. And there, on its banks, O
thou best of the Bharatas, Indra the illustrious lord of every created
thing, performed one hundred great sacrifices. There, for the sake of
beauty, though not according to the dictates of the ordinance, were
placed sacrificial stakes made of gems and altars of gold. There, after
performing those sacrifices, the thousand-eyed lord of Sachi became
crowned with success. There the fierce Mahadeva, the eternal lord of
every creature, has taken up his abode after having created all the
worlds and there he dwelleth, worshipped with reverence by thousands of
spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth,
perform their sacrifices at the expiration of a thousand yugas. There,
for the establishment of virtue and religion, Vasudeva, with pious
devotion, performed his sacrifices extending for many, many long years.
There were placed by Keshava thousands and tens of thousands of
sacrificial stakes adorned with golden garlands and altars of great
splendour. Going thither, O Bharata, Maya brought back the club and the
conch-shell and the various crystalline articles that had belonged to
king Vrishaparva. And the great Asura, Maya, having gone thither,
possessed himself of the whole of the great wealth which was guarded by
Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a
peerless palace, which was of great beauty and of celestial make,
composed entirely of gems and precious stones, and celebrated throughout
the three worlds. He gave unto Bhimasena that best of clubs, and unto
Arjuna the most excellent conch-shell at whose sound all creatures
trembled in awe. And the palace that Maya built consisted of columns of
gold, and occupied, O monarch, an area of five thousand cubits. The
palace, possessing an exceedingly beautiful form, like unto that of Agni
or Suryya, or Soma, shone in great splendour, and by its brilliance
seemed to darken even the bright rays of the sun. And with the effulgence
it exhibited, which was a mixture of both celestial and terrestrial
light, it looked as if it was on fire. Like unto a mass of new clouds
conspicuous in the sky, the palace rose up coming into view of all.
Indeed, the palace that the dexterous Maya built was so wide, delightful,
and refreshing, and composed of such excellent materials, and furnished
with such golden walls and archways, and adorned with so many varied
pictures, and was withal so rich and well-built, that in beauty it far
surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself.
And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and
endued with great strength, of red coppery eyes and arrowy ears,
well-armed and capable of ranging through the air, used to guard and
protect that palace. Within that palace Maya placed a peerless tank, and
in that tank were lotuses with leaves of dark-coloured gems and stalks of
bright jewels, and other flowers also of golden leaves. And aquatic fowls
of various species sported on its bosom. Itself variegated with
full-blown lotuses and stocked with fishes and tortoises of golden hue,
its bottom was without mud and its water transparent. There was a flight
of crystal stairs leading from the banks to the edge of the water. The
gentle breezes that swept along its bosom softly shook the flowers that
studded it. The banks of that tank were overlaid with slabs of costly
marble set with pearls. And beholding that tank thus adorned all around
with jewels and precious stones, many kings that came there mistook it
for land and fell into it with eyes open. Many tall trees of various
kinds were planted all around the palace. Of green foliage and cool
shade, and ever blossoming, they were all very charming to behold.
Artificial woods were laid around, always emitting a delicious fragrance.
And there were many tanks also that were adorned with swans and
Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about
the mansion. And the breeze bearing the fragrance of lotuses growing in
water and (of those growing on land) ministered unto the pleasure and
happiness of the Pandavas. And Maya having constructed such a palatial
hall within fourteen months, reported its completion unto Yudhishthira."



SECTION IV

"Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered
that palatial sabha having first fed ten thousand Brahmanas with
preparations of milk and rice mixed with clarified butter and honey with
fruits and roots, and with pork and venison. The king gratified those
superior Brahmanas, who had come from various countries with food
seasoned with seasamum and prepared with vegetables called jibanti, with
rice mixed with clarified butter, with different preparations of
meat--with indeed various kinds of other food, as also numberless viands
that are fit to be sucked and innumerable kinds of drinks, with new and
unused robes and clothes, and with excellent floral wreaths. The king
also gave unto each of those Brahmanas a thousand kine. And, O Bharata,
the voice of the gratified Brahmanas uttering,--'What an auspicious day
is this! became so loud that it seemed to reach heaven itself. And when
the Kuru king entered the palatial sabha having also worshipped the gods
with various kinds of music and numerous species of excellent and costly
perfumes, the athletes and mimes and prize-fighters and bards and
encomiasts began to gratify that illustrious son of Dharma by exhibiting
their skill. And thus celebrating his entry into the palace, Yudhishthira
with his brothers sported within that palace like Sakra himself in
heaven. Upon the seats in that palace sat, along with the Pandavas,
Rishis and kings that came from various countries, viz., Asita and
Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya,
Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka
Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves;
Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya,
Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and
Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka,
Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and
Parijataka; the exalted Parvata, and the great Muni Markandeya;
Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya,
Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana,
Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama;
Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura,
Venujangha, Kalapa and Katha;--these virtuous and learned Munis with
senses and souls under complete control, and many others as numerous, all
well-skilled in the Vedas and Vedangas and conversant with (rules of)
morality and pure and spotless in behaviour, waited on the illustrious
Yudhishthira, and gladdened him by their sacred discourses. And so also
numerous principal Kshatriyas, such as the illustrious and virtuous
Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena;
Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the
king of Kamvoja, and the mighty Kampana who alone made the Yavanas to
ever tremble at his name just as the god that wieldeth the thunder-bolt
maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the
king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the
kings of Anga and Vanga, and Pandrya, and the king of Udhara, and
Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of
the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the
so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king
of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes;
Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha,
Srutayu endued with great strength; the invincible Anuparaja, the
handsome Karmajit; Sisupala with his son, the king of Karusha; and the
invincible youths of the Vrishni race, all equal in beauty unto the
celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and
Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful
Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the
Somaka race; these Kshatriyas endured with great might, all well-armed
and wealthy, and many others also regarded as the foremost, all waited
upon Yudhishthira, the son of Kunti, in that Sabha, desirous of
ministering to his happiness. And those princes also, endued with great
strength, who dressing themselves in deer-skins learnt the science of
weapons under Arjuna, waited upon Yudhishthira. And O king, the princes
also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva,
and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya
that foremost of men who had learnt the science of arms under Arjuna
these and many other kings, O lord of the Earth, used to wait on
Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru,
and the Gandharva Chittasena with his ministers, any many other
Gandharvas and Apsaras, well-skilled in vocal and instrumental music and
in cadence and Kinnaras also well-versed in (musical) measures and
motions singing celestial tunes in proper and charming voices, waited
upon and gladdened the sons of Pandu and the Rishis who sat in that
Sabha. And seated in that Sabha, those bull among men, of rigid vows and
devoted to truth, all waited upon Yudhishthira like the celestials in
heaven waiting upon Brahma."



SECTION V

(Lokapala Sabhakhayana Parva)

"Vaisampayana said,--"While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science, possessing
a complete knowledge of the six Angas (viz., pronunciation, grammar,
prosody, explanation of basic terms, description of religious rites, and
astronomy). He was a perfect master in reconciling contradictory texts
and differentiating in applying general principles to particular cases,
as also in interpreting contraries by reference to differences in
situation, eloquent, resolute, intelligent, possessed of powerful memory.
He was acquainted with the science of morals and politics, learned,
proficient in distinguishing inferior things from superior ones, skilled
in drawing inference from evidence, competent to judge of the correctness
or incorrectness of syllogistic statements consisting of five
propositions. He was capable of answering successively Vrihaspati himself
while arguing, with definite conclusions properly framed about religion,
wealth, pleasure and salvation, of great soul and beholding this whole
universe, above, below, and around, as if it were present before his
eyes. He was master of both the Sankhya and Yoga systems of philosophy,
ever desirous of humbling the celestials and Asuras by fomenting quarrels
among them, conversant with the sciences of war and treaty, proficient in
drawing conclusions by judging of things not within direct ken, as also
in the six sciences of treaty, war, military campaigns, maintenance of
posts against the enemy and stratagems by ambuscades and reserves. He was
a thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course, of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And the
celestial Rishi of immeasurable splendour, endued with great energy was
accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies a
befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus worshipped
by the Pandavas and the great Rishis, Narada possessing a complete
mastery over the Vedas, said unto Yudhishthira the following words
bearing upon religion, wealth, pleasures and salvation.

"Narada said--'Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief of
men, continuest thou in the noble conduct consistent with religion and
wealth practised by thy ancestors towards the three classes of subjects,
(viz., good, indifferent, and bad)? Never injurest thou religion for the
sake of wealth, or both religion and wealth for the sake of pleasure that
easily seduces? O thou foremost of victorious men ever devoted to the
good of all, conversant as thou art with the timeliness of everything,
followest thou religion, wealth, pleasure and salvation dividing thy time
judiciously? O sinless one, with the six attributes of kings (viz.,
cleverness of speech, readiness in providing means, intelligence in
dealing with the foe, memory, and acquaintance with morals and politics),
dost thou attend to the seven means (viz., sowing dissensions,
chastisement, conciliation, gifts, incantations, medicine and magic)?
Examinest thou also, after a survey of thy own strength and weakness, the
fourteen possessions of thy foes? These are the country, forts, cars,
elephants, cavalry, foot-soldiers, the principal officials of state, the
zenana, food supply, computations of the army and income, the religious
treatises in force, the accounts of state, the revenue, wine-shops and
other secret enemies. Attendest thou to the eight occupations (of
agriculture, trade, &c), having examined, O thou foremost of victorious
monarchs, thy own and thy enemy's means, and having made peace with thy
enemies? O bull of the Bharata race, thy seven principal officers of
state (viz., the governor of the citadel, the commander of forces, the
chief judge, the general in interior command, the chief priest, the chief
physician, and the chief astrologer), have not, I hope, succumbed to the
influence of thy foes, nor have they, I hope, become idle in consequence
of the wealth they have earned? They are, I hope, all obedient to thee.
Thy counsels, I hope, are never divulged by thy trusted spies in
disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what
thy friends, foes and strangers are about? Makest thou peace and makest
thou war at proper times? Observest thou neutrality towards strangers and
persons that are neutral towards thee? And, O hero, hast thou made
persons like thyself, persons that are old, continent in behaviour,
capable of understanding what should be done and what should not, pure as
regards birth and blood, and devoted to thee, thy ministers? O Bharata,
the victories of kings can be attributed to good counsels. O child, is
thy kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of night,
as to what thou shouldst do and what thou shouldst not do the next day?
Thou settlest nothing alone, nor takest counsels with many? The counsels
thou hast resolved upon, do not become known all over thy kingdom?
Commencest thou soon to accomplish measures of great utility that are
easy of accomplishment? Such measures are never obstructed? Keepest thou
the agriculturists not out of thy sight? They do not fear to approach
thee? Achievest thou thy measures through persons that are trusted
incorruptible, and possessed of practical experience? And, O brave king.
I hope, people only know the measures already accomplished by thee and
those that have been partially accomplished and are awaiting completion,
but not those that are only in contemplation and uncommenced? Have
experienced teachers capable of explaining the causes of things and
learned in the science of morals and every branch of learning, been
appointed to instruct the princes and the chiefs of the army? Buyest thou
a single learned man by giving in exchange a thousand ignorant
individuals? The man that is learned conferreth the greatest benefit in
seasons of distress. Are thy forts always filled with treasure, food,
weapons, water, engines and instruments, as also with engineers and
bowmen? Even a single minister that is intelligent, brave, with his
passions under complete control, and possessed of wisdom and judgment, is
capable of conferring the highest prosperity on a king or a king's son. I
ask thee, therefore, whether there is even one such minister with thee?
Seekest thou to know everything about the eighteen Tirthas of the foe and
fifteen of thy own by means of three and three spies all unacquainted
with one another? O slayer of all foes, watchest thou all thy enemies
with care and attention, and unknown to them? Is the priest thou
honourest, possessed of humility, and purity of blood, and renown, and
without jealousy and illiberality? Hath any well-behaved, intelligent,
and guileless Brahmana, well-up in the ordinance, been employed by thee
in the performance of thy daily rites before the sacred fire, and doth he
remind thee in proper time as to when thy homa should be performed? Is
the astrologer thou hast employed skilled in reading physiognomy, capable
of interpreting omens, and competent to neutralise the effect of the
disturbances of nature? Have respectable servants been employed by thee
in offices that are respectable, indifferent ones in indifferent offices,
and low ones in offices that are low? Hast thou appointed to high offices
ministers that are guileless and of well conduct for generations and
above the common run? Oppressest thou not thy people with cruel and
severe punishment? And, O bull of the Bharata race, do thy ministers rule
thy kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that are
proud and incontinent in their behaviour? Is the commander of thy forces
possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by withholding
these? Knowest thou that the misery caused by arrears of pay and
irregularity in the distribution of rations driveth the troops to mutiny,
and that is called by the learned to be one of the greatest of mischiefs?
Are all the principal high-born men devoted to thee, and ready with
cheerfulness to lay down their lives in battle for thy sake? I hope no
single individual of passions uncontrolled is ever permitted by thee to
rule as he likes a number of concerns at the same time appertaining to
the army? Is any servant of thine, who hath accomplished well a
particular business by the employment of special ability, disappointed in
obtaining from thee a little more regard, and an increase of food and
pay? I hope thou rewardest persons of learning and humility, and skill in
every kind of knowledge with gifts of wealth and honour proportionate to
their qualifications. Dost thou support, O bull in the Bharata race, the
wives and children of men that have given their lives for thee and have
been distressed on thy account? Cherishest thou, O son of Pritha, with
paternal affection the foe that hath been weakened, or him also that hath
sought thy shelter, having been vanquished in battle? O lord of Earth,
art thou equal unto all men, and can every one approach thee without
fear, as if thou wert their mother and father? And O bull of the Bharata
race, marchest thou, without loss of time, and reflecting well upon three
kinds of forces, against thy foe when thou hearest that he is in
distress? O subjugator of all foes beginnest thou thy march when the time
cometh, having taken into consideration all the omens you might see, the
resolutions thou hast made, and that the ultimate victory depends upon
the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay
to the troops in advance)? And, O persecutor of all foes, givest thou
gems and jewels, unto the principal officers of enemy, as they deserve,
without thy enemy's knowledge? O son of Pritha, seekest thou to conquer
thy incensed foes that are slaves to their passions, having first
conquered thy own soul and obtained the mastery over thy own senses?
Before thou marchest out against thy foes, dost thou properly employ the
four arts of reconciliation, gift (of wealth) producing disunion, and
application of force? O monarch, goest thou out against thy enemies,
having first strengthened thy own kingdom? And having gone out against
them, exertest thou to the utmost to obtain victory over them? And having
conquered them, seekest thou to protect them with care? Are thy army
consisting of four kinds of forces, viz., the regular troops, the allies,
the mercenaries, and the irregulars, each furnished with the eight
ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country, and
ensigns led out against thy enemies after having been well trained by
superior officers? O oppressor of all foes, O great king, I hope thou
slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and in
the kingdoms of thy foes continue to look after their respective duties
and to protect one another. O monarch, I hope trusted servants have been
employed by thee to look after thy food, the robes thou wearest and the
perfumes thou usest. I hope, O king, thy treasury, barns, stables
arsenals, and women's apartments, are all protected by servants devoted
to thee and ever seeking thy welfare. I hope, O monarch, thou protectest
first thyself from thy domestic and public servants, then from those
servants of thy relatives and from one another. Do thy servants, O king,
ever speak to thee in the forenoon regarding thy extravagant expenditure
in respect of thy drinks, sports, and women? Is thy expenditure always
covered by a fourth, a third or a half of thy income? Cherishest thou
always, with food and wealth, relatives, superiors, merchants, the aged,
and other proteges, and the distressed? Do the accountants and clerks
employed by thee in looking after thy income and expenditure, always
appraise thee every day in the forenoon of thy income and expenditure?
Dismissest thou without fault servants accomplished in business and
popular and devoted to thy welfare? O Bharata, dost thou employ superior,
indifferent, and low men, after examining them well in offices they
deserve? O monarch, employest thou in thy business persons that are
thievish or open to temptation, or hostile, or minors? Persecutest thou
thy kingdom by the help of thievish or covetous men, or minors, or women?
Are the agriculturists in thy kingdom contented. Are large tanks and
lakes constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the hundred?
O child, are the four professions of agriculture, trade, cattle-rearing,
and lending at interest, carried on by honest men? Upon these O monarch,
depends the happiness of thy people. O king, do the five brave and wise
men, employed in the five offices of protecting the city, the citadel,
the merchants, and the agriculturists, and punishing the criminals,
always benefit thy kingdom by working in union with one another? For the
protection of thy city, have the villages been made like towns, and the
hamlets and outskirts of villages like villages? Are all these entirely
under thy supervision and sway? Are thieves and robbers that sack thy
town pursued by thy police over the even and uneven parts of thy kingdom?
Consolest thou women and are they protected in thy realm? I hope thou
placest not any confidence in them, nor divulgest any secret before any
of them? O monarch, having heard of any danger and having reflected on it
also, liest thou in the inner apartments enjoying every agreeable object?
Having slept during the second and the third divisions of the night,
thinkest thou of religion and profit in the fourth division wakefully. O
son of Pandu, rising from bed at the proper time and dressing thyself
well, showest thou thyself to thy people, accompanied by ministers
conversant with the auspiciousness or otherwise of moments? O represser
of all foes, do men dressed in red and armed with swords and adorned with
ornaments stand by thy side to protect thy person? O monarch! behavest
thou like the god of justice himself unto those that deserve punishment
and those that deserve worship, unto those that are dear to thee and
those that thou likest not? O son of Pritha, seekest thou to cure bodily
diseases by medicines and fasts, and mental illness with the advice of
the aged? I hope that the physicians engaged in looking after thy health
are well conversant with the eight kinds of treatment and are all
attached and devoted to thee. Happeneth it ever, O monarch, that from
covetousness or folly or pride thou failest to decide between the
plaintiff and the defendant who have come to thee? Deprivest thou,
through covetousness or folly, of their pensions the proteges who have
sought thy shelter from trustfulness or love? Do the people that inhabit
thy realm, bought by thy foes, ever seek to raise disputes with thee,
uniting themselves with one another? Are those amongst thy foes that are
feeble always repressed by the help of troops that are strong, by the
help of both counsels and troops? Are all the principal chieftains (of
thy empire) all devoted to thee? Are they ready to lay down their lives
for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee. Hast
thou faith in the religion based on the three Vedas and practised by men
who have gone before thee? Dost thou carefully follow the practices that
were followed by them? Are accomplished Brahmanas entertained in thy
house and in thy presence with nutritive and excellent food, and do they
also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,
with passions under complete control and with singleness of mind, strive
to perform the sacrifices called Vajapeya and Pundarika with their full
complement of rites? Bowest thou unto thy relatives and superiors, the
aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)
in villages, that are of so much benefit to people? O sinless one,
causest thou ever grief or anger in any one? Do priests capable of
granting thee auspicious fruits ever stand by thy side? O sinless one,
are thy inclinations and practices such as I have described them, and as
always enhance the duration of life and spread one's renown and as always
help the cause of religion, pleasure, and profit? He who conducteth
himself according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a high
degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and
respected person is ever ruined and his life taken, on a false charge or
theft, by thy ministers ignorant of Sastras and acting from greed? And, O
bull among men, I hope thy ministers never from covetousness set free a
real thief, knowing him to be such and having apprehended him with the
booty about him? O Bharata, I hope, thy ministers are never won over by
bribes, nor do they wrongly decide the disputes that arise between the
rich and the poor. Dost thou keep thyself free from the fourteen vices of
kings, viz., atheism, untruthfulness, anger, incautiousness,
procrastination, non-visit to the wise, idleness, restlessness of mind,
taking counsels with only one man, consultation with persons unacquainted
with the science of profit, abandonment of a settled plan, divulgence of
counsels, non-accomplishment of beneficial projects, and undertaking
everything without reflection? By these, O king, even monarchs firmly
seated on their thrones are ruined. Hath thy study of the Vedas, thy
wealth and knowledge of the Sastras and marriage been fruitful?

"Vaisampayana continued,--After the Rishi had finished, Yudhishthira
asked,--"How, O Rishi, do the Vedas, wealth, wife, and knowledge of the
Sastras bear fruit?"

"The Rishi answered,--"The Vedas are said to bear fruit when he that hath
studied them performeth the Agnihotra and other sacrifices. Wealth is
said to bear fruit when he that hath it enjoyeth it himself and giveth it
away in charity. A wife is said to bear fruit when she is useful and when
she beareth children. Knowledge of the Sastras is said to bear fruit when
it resulteth in humility and good behaviour."

"Vaisampayana continued,--The great ascetic Narada, having answered
Yudhishthira thus, again asked that just ruler,-"Do the officers of thy
government, O king, that are paid from the taxes levied on the community,
take only their just dues from the merchants that come to thy territories
from distant lands impelled by the desire of gain? Are the merchants, O
king, treated with consideration in thy capital and kingdom, capable of
bringing their goods thither without being deceived by the false pretexts
of (both the buyers and the officers of government)?

Listenest thou always, O monarch, to the words, fraught with instructions
in religion and wealth, of old men acquainted with economic doctrines?
Are gifts of honey and clarified butter made to the Brahmanas intended
for the increase of agricultural produce, of kine, of fruits and flowers,
and for the sake of virtue? Givest thou always, O king, regularly unto
all the artisans and artists employed by thee the materials of their
works and their wages for periods not more than four months? Examinest
thou the works executed by those that are employed by thee, and
applaudest thou them before good men, and rewardest thou them, having
shewn them proper respect? O bull of the Bharata race, followest thou the
aphorisms (of the sage) in respect of every concern particularly those
relating to elephants, horses, and cars? O bull of the Bharata race, are
the aphorisms relating to the science of arms, as also those that relate
to the practice of engines in warfare--so useful to towns and fortified
places, studied in thy court? O sinless one, art thou acquainted with all
mysterious incantations, and with the secrets of poisons destructive of
all foes? Protectest thou thy kingdom from the fear of fire, of snakes
and other animals destructive of life, of disease, and Rakshasas? As
acquainted thou art with every duty, cherishest thou like a father, the
blind, the dumb, the lame, the deformed, the friendless, and ascetics
that have no homes. Hast thou banished these six evils, O monarch, viz.,
sleep, idleness, fear, anger, weakness of mind, and procrastination?'

"Vaisampayana continued,--The illustrious bull among the Kurus, having
heard these words of that best of Brahmanas, bowed down unto him and
worshipped his feet. And gratified with everything he heard, the monarch
said unto Narada of celestial form,--"I shall do all that thou hast
directed, for my knowledge hath expanded under thy advice!' Having said
this the king acted conformably to that advice, and gained in time the
whole Earth bounded by her belt of seas. Narada again spoke,
saying,--"That king who is thus employed in the protection of four
orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days
here happily and attaineth hereafter to the region of Sakra (heaven).'"



SECTION VI

"Vaisampayana said,--At the conclusion of Narada's words, king
Yudhishthira the just worshipped him duly; and commanded by him the
monarch began to reply succinctly to the questions the Rishi had asked.

"Yudhishthira said--'O holy one, the truths of religion and morality thou
hast indicated one after another, are just and proper. As regards myself,
I duly observe those ordinances to the best of my power. Indeed, the acts
that were properly performed by monarchs of yore are, without doubt, to
be regarded as bearing proper fruit, and undertaken from solid reasons
for the attainment of proper objects. O master, we desire to walk in the
virtuous path of those rulers that had, besides, their souls under
complete control."

"Vaisampayana continued,--"Yudhishthira, the son of Pandu, possessed of
great glory, having received with reverence the words of Narada and
having also answered the Rishi thus, reflected for a moment. And
perceiving a proper opportunity, the monarch, seated beside the Rishi,
asked Narada sitting at his ease and capable of going into every world at
will, in the presence of that assembly of kings, saying,--'Possessed of
the speed of mind, thou wanderest over various and many worlds created in
days of yore by Brahma, beholding everything. Tell me, I ask thee, if
thou hast, O Brahmana, ever beheld before anywhere an assembly room like
this of mine or superior to it!' Hearing these words of Yudhishthira the
just, Narada smilingly answered the son of Pandu in these sweet accents,--

"Narada said,--'O child, O king I did neither see nor hear of ever before
amongst men, any assembly room built of gems and precious stones like
this of thine, O Bharata. I shall, however, describe unto thee the rooms
of the king of the departed (Yama), of Varuna (Neptune) of great
intelligence, of Indra, the King of Gods and also of him who hath his
home in Kailasha (Kuvera). I shall also describe unto thee the celestial
Sabha of Brahma that dispelleth every kind of uneasiness. All these
assembly rooms exhibit in their structure both celestial and human
designs and present every kind of form that exists in the universe. And
they are ever worshipped by the gods and the Pitris, the Sadhyas,
(under-deities called Gana), by ascetics offering sacrifices, with souls
under complete command, by peaceful Munis engaged without intermission in
Vedic sacrifices with presents to Brahmanas. I shall describe all these
to you if, O bull of the Bharata race, thou hast any inclinations to
listen to me!'"

"Vaisampayana continued,--"Thus addressed by Narada, the high-souled king
Yudhishthira the just, with his brothers and all those foremost of
Brahmanas (seated around him), joined his hands (in entreaty). And the
monarch then asked Narada, saying,--'Describe unto us all those assembly
rooms. We desire to listen to thee. O Brahmana, what are the articles
with which each of the Sabhas are made of? What is the area of each, and
what is the length and breadth of each? Who wait upon the Grandsire in
that assembly room? And who also upon Vasava, the Lord of the celestials
and upon Yama, the son of Vivaswana? Who wait upon Varuna and upon Kuvera
in their respective assembly rooms. O Brahmana Rishi, tell us all about
these. We all together desire to hear thee describe them. Indeed, our
curiosity is great.' Thus addressed by the son of Pandu, Narada replied,
saying,--'O monarch, hear ye all about those celestial assembly rooms one
after another."



SECTION VII

"Narada said,--the celestial assembly room of Sakra is full of lustre. He
hath obtained it as the fruit of his own acts. Possessed of the splendour
of the sun, it was built, O scion of the Kuru race, by Sakra himself.
Capable of going everywhere at will, this celestial assembly house is
full one hundred and fifty yojanas in length, and hundred yojanas in
breadth, and five yojanas in height. Dispelling weakness of age, grief,
fatigue, and fear, auspicious and bestowing good fortune, furnished with
rooms and seats and adorned with celestial trees, it is delightful in the
extreme. There sitteth in that assembly room, O son of Pritha, on an
excellent seat, the Lord of celestials, with his wife Sachi endowed with
beauty and affluence. Assuming a form incapable of description for its
vagueness, with a crown on his head and bright bracelets on the upper
arms, attired in robes of pure white and decked with floral wreaths of
many hues, there he sitteth with beauty, fame, and glory by his side. And
the illustrious deity of a hundred sacrifices is daily waited upon. O
monarch, in that assembly by the Marutas in a body, each leading the life
of a householder in the bosom of his family. And the Siddhyas, celestial
Rishis, the Sadhyas in all, the gods, and Marutas of brilliant complexion
and adorned with golden garlands,--all of them in celestial form and
decked in ornaments, always wait upon and worship the illustrious chief
of the immortals, that mighty represser of all foes. And O son of Pritha,
the celestial Rishis also, all of pure souls, with sins completely washed
off and resplendent as the fire, and possessed of energy, and without
sorrow of any kind, and freed from the fever of anxiety, and all
performers of the Soma sacrifice, also wait upon and worship Indra. And
Parasara and Parvata and Savarni and Galava; and Sankha, and the Muni,
Gaursiras, and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas;
and Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka,
Swetaketu, and Tandya, and also Bhandayani; and Havishmat, and Garishta,
and king Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala;
Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and
Vishwakarman, and Tumuru; and other Rishis, some born of women and others
living upon air, and others again living upon fire, these all worship
Indra, the wielder of the thunderbolt, the lord of all the worlds. And
Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of
truthful speech, and Prachetas ever fulfilling their promises, and
Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and
Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama,
and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya
and Asravya, and also Hiranmaya, and Samvartta, and Dehavya, and
Viswaksena of great energy; and Kanwa, and Katyayana, O king, and Gargya,
and Kaushika;--all are present there along with the celestial waters and
plants; and faith, and intelligence, and the goddess of learning, and
wealth, religion, and pleasure; and lightning. O son of Pandu; and the
rain-charged clouds, and the winds, and all the loud-sounding forces of
heaven; the eastern point, the twenty seven fires conveying the
sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and
Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor
(Vrihaspati), and also Sukra; and Vishwavasu and Chitrasena, and Sumanas,
and also Taruna; the Sacrifices, the gifts to Brahmanas, the planets, and
the stars, O Bharata, and the mantras that are uttered in sacrifices--all
these are present there. And, O King, many Apsaras and Gandharvas, by
various kinds of dances and music both instrumental and vocal, and by the
practice of auspicious rites, and by the exhibition of many feats of
skill, gratify the lord of the celestials--Satakratu--the illustrious
slayer of Vala and Vritra. Besides these, many other Brahmanas and royal
and celestial Rishis, all resplendent as the fire, decked in floral
wreaths and ornaments, frequently come to and leave that assembly, riding
on celestial cars of various kinds. And Vrihaspati and Sukra are present
there on all occasions. These and many other illustrious ascetics of
rigid wows, and Bhrigu and the seven Rishis who are equal, O king, unto
Brahma himself, come to and leave that assembly house, riding on cars
beautiful as the car of Soma, and themselves looking as bright therein as
Soma himself. This, O mighty armed monarch, is the assembly house, called
Pushkaramalini, of Indra of a hundred sacrifices that I have seen. Listen
now to the account of Yama's assembly house."



SECTION VIII

"Narada said,--'O Yudhisthira, I shall now describe the assembly house of
Yama, the son of Vivaswat, which, O son of Pritha, was built by
Viswakarma. Listen now to me. Bright as burnished gold, that assembly
house, O monarch, covers an area of much more than a hundred yojanas.
Possessed of the splendour of the sun, it yieldeth everything that one
may desire. Neither very cool nor very hot, it delighteth the heart. In
that assembly house there is neither grief nor weakness of age, neither
hunger nor thirst. Nothing disagreeable findeth a place there, nor any
kind of evil feelings there. Every object of desire, celestial or human,
is to be found in that mansion. And all kinds of enjoyable articles, as
also of sweet, juicy, agreeable, and delicious edibles in profusion that
are licked, sucked, and drunk, are there, O chastiser of all enemies. The
floral wreaths in that mansion are of the most delicious fragrance, and
the trees that stand around it yield fruits that are desired of them.
There are both cold and hot waters and these are sweet and agreeable. In
that mansion many royal sages of great sanctity and Brahmana sages also
of great purity, cheerfully wait upon, O child, and worship Yama, the son
of Vivaswat. And Yayati, Nahusha, Puru, Mandhatri, Somaka, Nriga; the
royal sage Trasadasyu, Kritavirya, Sautasravas; Arishtanemi, Siddha,
Kritavega, Kriti, Nimi, Pratarddana, Sivi, Matsya, Prithulaksha,
Vrihadratha, Vartta, Marutta, Kusika, Sankasya, Sankriti, Dhruva,
Chaturaswa, Sadaswormi and king Kartavirya; Bharata and Suratha, Sunitha,
Nisatha, Nala, Divodasa, and Sumanas, Amvarisha, Bhagiratha; Vyaswa,
Vadhraswa, Prithuvega, Prithusravas, Prishadaswa, Vasumanas, Kshupa, and
Sumahavala, Vrishadgu, and Vrishasena, Purukutsa, Dhwajin and Rathin;
Arshtisena, Dwilipa, and the high-souled Ushinara; Ausinari, Pundarika,
Saryati, Sarava, and Suchi; Anga, Rishta, Vena, Dushmanta, Srinjaya and
Jaya; Bhangasuri, Sunitha, and Nishada, and Bahinara; Karandhama,
Valhika, Sudymna, and the mighty Madhu; Aila and the mighty king of earth
Maruta; Kapota, Trinaka, and Shadeva, and Arjuna also. Vysawa; Saswa and
Krishaswa, and king Sasavindu; Rama the son of Dasaratha, and Lakshmana,
and Pratarddana; Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son
of Jamadagnya, Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa,
and also Janaka; king Vainya, Varisena, Purujit, and Janamejaya;
Brahmadatta, and Trigarta, and king Uparichara also; Indradyumna,
Bhimajanu, Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna,
Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a
hundred kings of the Matsya race and hundred of the Vipa and a hundred of
the Haya races; a hundred kings of the name of Dhritarashtra, eighty
kings of the name of Janamejaya; a hundred monarchs called Brahmadatta,
and a hundred kings of the name of Iri; more than two hundred Bhishmas,
and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas, and
a hundred Palasas, and a hundred called Kasa and Kusa; that king of kings
Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja,
Jayadratha; the intelligent royal sage Vrishadarva with his ministers;
and a thousand other kings known by the name of Sasa-vindu, and who have
died, having performed many grand horse-sacrifices with large presents to
the Brahmanas--these holy royal sages of grand achievements and great
knowledge of the Sastras, wait upon, O King, and worship the son of
Vivaswat in that assembly house. And Agastya and Matanga, and Kala, and
Mrityu (Death), performers of sacrifices, the Siddhas, and many Yogins;
the Prtris (belonging to the classes--called Agniswattas, Fenapa,
Ushampa, Swadhavat, and Verhishada), as also those others that have
forms; the wheel of time, and the illustrious conveyer himself of the
sacrificial butter; all sinners among human beings, as also those that
have died during the winter solstice; these officers of Yama who have
been appointed to count the allotted days of everybody and everything;
the Singsapa, Palasa, Kasa, and Kusa trees and plants, in their embodied
forms, these all, O king, wait upon and worship the god of justice in
that assembly house of his. These and many others are present at the
Sabha of the king of the Pitris (manes). So numerous are they that I am
incapable of describing them either by mentioning their names or deeds. O
son of Pritha, the delightful assembly house, moving everywhere at the
will of its owner, is of wide extent. It was built by Viswakarma after a
long course of ascetic penances. And, O Bharata, resplendent with his own
effulgence, it stands glorified in all its beauty. Sannyasis of severe
ascetic penance, of excellent vows, and of truthful speech, peaceful and
pure and sanctified by holy deeds, of shining bodies and attired in
spotless robes, decked with bracelets and floral garlands, with ear-rings
of burnished gold, and adorned with their own holy acts as with the marks
of their order (painted over their bodies), constantly visit that Sabha
(Assembly). Many illustrious Gandharvas, and many Apsaras fill every part
of that mansion with music; both instrumental and vocal and with sounds
of laughter and dance. And, O son of Pritha, excellent perfumes, and
sweet sounds and garlands of celestial flowers always contribute towards
making that mansion supremely blest. And hundreds of thousands of
virtuous persons, of celestial beauty and great wisdom, always wait upon
and worship the illustrious Yama, the lord of created beings in that
assembly house. Such, O monarch, is the Sabha, of the illustrious king of
the Pitris! I shall now describe unto the assembly house of Varuna also
called Pushkaramalini!"



SECTION IX

'Narada said--O Yudhishthira, the celestial Sabha of Varuna is
unparalleled in splendour. In dimensions it is similar to that of Yama.
Its walls and arches are all of pure white. It hath been built by
Viswakarma (the celestial architect) within the waters. It is surrounded
on all sides by many celestial trees made of gems and jewels and yielding
excellent fruits and flowers. And many plants with their weight of
blossoms, blue and yellow, and black and darkish, and white and red, that
stand there, or excellent bowers around. Within those bowers hundreds and
thousands of birds of diverse species, beautiful and variegated, always
pour forth their melodies. The atmosphere of that mansion is extremely
delightful, neither cold nor hot. Owned by Varuna, that delightful
assembly house of pure white consists of many rooms and is furnished with
many seats. There sitteth Varuna attired in celestial robe, decked in
celestial ornaments and jewels, with his queen, adorned with celestial
scents and besmeared with paste of celestial fragrance. The Adityas wait
upon and worship the illustrious Varuna, the lord of the waters. And
Vasuki and Takshaka, and the Naga called Airavana; Krishna and Lohita;
Padma and Chitra endued with great energy; the Nagas called Kamvala and
Aswatara; and Dhritarashtra and Valahaka; Matimat and Kundadhara and
Karkotaka and Dhananjaya; Panimat and the mighty Kundaka, O lord of the
Earth; and Prahlada and Mushikada, and Janamejaya,--all having auspicious
marks and mandalas and extended hoods;--these and many other snakes. O
Yudhishthira, without anxiety of any kind, wait upon and worship the
illustrious Varuna. And, O king, Vali the son of Virochana, and Naraka
the subjugator of the whole Earth; Sanghraha and Viprachitti, and those
Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and Sumanas
and also Sumati; and Ghatodara, and Mahaparswa, and Karthana and also
Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and Dasagriva,
Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta, and Sanghrada,
and Indratapana--these Daityas and Danavas, all bedecked with ear-rings
and floral wreaths and crowns, and attired in the celestial robes, all
blessed with boons and possessed of great bravery, and enjoying
immortality, and all well of conduct and of excellent vows, wait upon and
worship in that mansion the illustrious Varuna, the deity bearing the
noose as his weapon. And, O king, there are also the four oceans, the
river Bhagirathee, the Kalindi, the Vidisa, the Venwa, the Narmada of
rapid current; the Vipasa, the Satadu, the Chandrabhaga, the Saraswati;
the Iravati, the Vitasta, the Sindhu, the Devanadi; the Godavari, the
Krishnavenwa and that queen of rivers the Kaveri; the Kimpuna, the
Visalya and the river Vaitarani also; the Tritiya, the Jeshthila, and the
great Sone (Soane); the Charmanwati and the great river Parnasa; the
Sarayu, the Varavatya, and that queen of rivers the Langali, the
Karatoya, the Atreyi, the red Mahanada, the Laghanti, the Gomati, the
Sandhya, and also the Trisrotasi--these and other rivers which are all
sacred and are world-renowned places of pilgrimage, as also other rivers
and sacred waters and lakes and wells and springs, and tanks, large or
small, in their personified form, O Bharata, wait upon and worship the
lord Varuna. The points of the heavens, the Earth, and all the Mountains,
as also every species of aquatic animals, all worship Varuna there. And
various tribes of Gandharvas and Apsaras, devoted to music, both vocal
and instrumental, wait upon Varuna, singing eulogistic hymns unto him.
And all those mountains that are noted for being both delightful and rich
in jewels, wait (in their personified forms) in that Sabha, enjoying
sweet converse with one another. And the chief minister of Varuna,
Sunabha by name, surrounded by his sons and grandsons, also attend upon
his master, along with (the personified form) of a sacred water called
go. These all, in their personified forms, worship the deity. O bull of
the Bharata race, such is the assembly room of Varuna seen by me before,
in the course of my wanderings. Listen now to the account I give of the
assembly room of Kuvera.'"



SECTION X

"Narada said,--'Possessed of great splendour, the assembly house of
Vaisravana, O king, is a hundred yojanas in length and seventy yojanas in
breadth. It was built, O king, by Vaisravana himself using his ascetic
power. Possessing the splendour of the peaks of Kailasa, that mansion
eclipses by its own the brilliance of the Moon himself. Supported by
Guhyakas, that mansion seems to be attached to the firmament. Of
celestial make, it is rendered extremely handsome with high chambers of
gold. Extremely delightful and rendered fragrant with celestial perfumes,
it is variegated with numberless costly jewels. Resembling the peaks of a
mass of white clouds, it seems to be floating in the air. Painted with
colours of celestial gold, it seems to be decked with streaks of
lightning. Within that mansion sitteth on an excellent seat bright as the
sun and covered with celestial carpets and furnished with a handsome
footstool, king Vaisravana of agreeable person, attired in excellent
robes and adorned with costly ornaments and ear-rings of great
brilliance, surrounded by his thousand wives. Delicious and cooling
breezes murmuring through forests of tall Mandaras, and bearing fragrance
of extensive plantations of jasmine, as also of the lotuses on the bosom
of the river Alaka and of the Nandana-gardens, always minister to the
pleasure of the King of the Yakshas. There the deities with the
Gandharvas surrounded by various tribes of Apsaras, sing in chorus, O
king, notes of celestial sweetness. Misrakesi and Rambha, and Chitrasena,
and Suchismita; and Charunetra, and Gritachi and Menaka, and
Punjikasthala; and Viswachi Sahajanya, and Pramlocha and Urvasi and Ira,
and Varga and Sauraveyi, and Samichi, and Vududa, and Lata--these and a
thousand other Apsaras and Gandharvas, all well-skilled in music and
dance, attend upon Kuvera, the lord of treasures. And that mansion,
always filled with the notes of instrumental and vocal music, as also
with the sounds of dance of various tribes of Gandharvas, and Apsaras
hath become extremely charming and delicious. The Gandharvas called
Kinnaras, and others called Naras, and Manibhadra, and Dhanada, and
Swetabhadra and Guhyaka; Kaseraka, Gandakandu, and the mighty Pradyota;
Kustumvuru, Pisacha, Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica,
Falkaksha, and Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana,
Pingalaka, Sonitoda and Pravalaka; Vrikshavaspa-niketa, and
Chiravasas--these O Bharata, and many other Yakshas by hundred and
thousands always wait upon Kuvera. The goddess Lakshmi always stayeth
there, also Kuvera's son Nalakuvera. Myself and many others like myself
often repair thither. Many Brahmana Rishis and celestial Rishis also
repair there often. Many Rakshasas, and many Gandharvas, besides those
that have been named, wait upon the worship, in that mansion, the
illustrious lord of all treasures. And, O tiger among kings, the
illustrious husband of Uma and lord of created things, the three-eyed
Mahadeva, the wielder of the trident and the slayer of the Asura called
Bhaga-netra, the mighty god of the fierce bow, surrounded by multitudes
of spirits in their hundreds and thousands, some of dwarfish stature,
some of fierce visage, some hunch-backed, some of blood-red eyes, some of
frightful yells, some feeding upon fat and flesh, and some terrible to
behold, but all armed with various weapons and endued with the speed of
wind, with the goddess (Parvati) ever cheerful and knowing no fatigue,
always waiteth here upon their friend Kuvera, the lord of treasures. And
hundreds of Gandharva chiefs, with cheerful hearts and attired in their
respective robes and Viswavasu, and Haha and Huhu; and Tumvuru and
Parvatta, and Sailusha; and Chitrasena skilled in music and also
Chitraratha,--these and innumerable Gandharvas worship the lord of
treasures. And Chakradhaman, the chief of the Vidyadharas, with his
followers, waiteth in that mansion upon the lord of treasures. And
Kinnaras by hundreds and innumerable kings with Bhagadatta as their
chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief
of the Rakshasas, and Gandhamadana accompanied by many Yakshas and
Gandharvas and many Rakshasas wait upon the lord of treasures. The
virtuous Vibhishana also worshippeth there his elder brother the lord
Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya, Kailasa,
Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila, Sunava, and
Eastern and the Western hills--these and many other mountains, in their
personified forms, with Meru standing before all, wait upon and worship
the illustrious lord of treasures. The illustrious Nandiswaras, and
Mahakala, and many spirits with arrowy ears and sharp-pointed mouths,
Kaksha, Kuthimukha, Danti, and Vijaya of great ascetic merit, and the
mighty white bull of Siva roaring deep, all wait in that mansion. Besides
these many other Rakshasas and Pisachas (devils) worship Kuvera in that
assembly house. The son of Pulastya (Kuvera) formerly used always to
worship in all the modes and sit, with permission obtained, beside the
god of gods, Siva, the creator of the three worlds, that supreme Deity
surrounded by his attendants. One day the exalted Bhava (Siva) made
friendship with Kuvera. From that time, O king, Mahadeva always sitteth
on the mansion of his friend, the lord of treasures. Those best of all
jewels, those princes of all gems in the three worlds, viz., Sankha and
Padma, in their personified forms, accompanied by all the jewels of the
earth (also in their personified forms) worship Kuvera."

"This delightful assembly house of Kuvera that I have seen, attached to
the firmament and capable of moving along it, is such, O king. Listen now
to the Sabha I describe unto thee, belonging to Brahma the Grandsire."



SECTION XI

"Narada said,--Listen to me, O child, as I tell thee of the assembly
house of the Grandsire, that house which none can describe, saying it is
such. In the Krita (golden) age of old, O king, the exalted deity Aditya
(once) came down from heaven into the world of men. Having seen before
the assembly-house of Brahma the Self-created, Aditya was cheerfully
wandering over the Earth in human form, desirous of beholding what could
be seen here. It was on that occasion, O son of Pandu, that the god of
day spoke unto me, O bull of the Bharata race, of that celestial Sabha
(assembly) of the Grandsire, immeasurable and immaterial and
indescribable, as regards form and shape, and capable of delighting the
heart of every creature by its splendour. Hearing, O bull of the Bharata
race, of the merits of that Sabha, I became, O king, desirous of
beholding it. I then asked Aditya, saying,--O exalted one, I desire to
behold the sacred Sabha of the Grandsire. O lord of light, tell me, O
exalted one, by what ascetic penances, or by what acts, or by what charms
or by what rites, I may be enabled to behold that excellent sin-cleaning
Sabha."--Hearing these words of mine, Aditya the god of day, the deity of
a thousand rays, answered me, O chief of the Bharata race, thus: Observe
thou, with mind rapt in meditation, the Brahma vow extending for a
thousand years. Repairing then to the breast of the Himavat, I commenced
that great vow, and after I had completed it the exalted and sinless
deity Surya endued with great energy, and knowing no fatigue, took me
with him to the Sabha of the Grandsire. O king, it is impossible to
describe that Sabha, saying--it is such, for within a moment it assumes a
different form that language fails to paint. O Bharata, it is impossible
to indicate its dimensions or shape. I never saw anything like it before.
Ever contributing to the happiness of those within it, its atmosphere is
neither cold nor warm. Hunger and thirst or any kind of uneasiness
disappear as soon as one goeth thither. It seems to be made up of
brilliant gems of many kinds. It doth not seem to be supported on
columns, it knoweth no deterioration, being eternal. That self effulgent
mansion, by its numerous blazing, celestial indications of unrivalled
splendour, seems to surpass the moon, the sun and the fire in splendour.
Stationed in heaven, it blazes forth, censuring as it were the maker of
the day. In that mansion O king, the Supreme Deity, the Grand-sire of all
created things, having himself created everything by virtue of his
creative illusion, stayeth ever. And Daksha, Prachetas, Pulaha, Marichi,
the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also
Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis,
and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas;
Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch,
Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental
and prime causes of the world,--all stay in that mansion beside the lord
Brahma. And Agastya of great energy, and Markandeya, of great ascetic
power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and
exalted Durvasa, and the virtuous Rishyasringa, the illustrious
Sanatkumara of great ascetic merit and the preceptor in all matters
affecting Yoga; Asita and Devala, and Jaigishavya acquainted with truth;
Rishava, Ajitasatru, and Mani of great energy; and the Science of healing
with its eight branches--all in their personified forms, O Bharata; the
moon with all the stars and the stellar conjunctions; Aditya with all his
rays; the winds; the Sacrifices, the Declarations of purpose (in
sacrifices), the Vital principles,--these illustrious and vow-observing
beings in their personified forms, and many others too numerous to
mention, attend all upon Brahma in that mansion. Wealth and Religion and
Desire, and Joy, and Aversion, and Asceticism and Tranquillity--all wait
together upon the Supreme Deity in that palace. The twenty tribes of the
Gandharvas and Apsaras, as also their seven other tribes, and all the
Lokapalas (chief protectors of several regions), and Sukra, and
Vrihaspati, and Vudha, and Angaraka (Mangala), Sani, Rahu, and the other
planets; the Mantras (of the Sama Veda), the special Mantras (of the same
Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the
two Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas,
Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of
sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and
Atharva; all Sciences and branches of learning; Histories and all minor
branches of learning; the several branches of the Vedas; the planets, the
Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven kinds
of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence, Fame,
Forgiveness; the Hymns of the Sama Veda; the Science of hymns in general,
and various kinds of Verses and Songs; various Commentaries with
arguments;--all in their personified forms, O king, and various Dramas
and Poems and Stories and abridged Glosses--these also, and many others
wait upon the Supreme Deity in that Sabha, Kshanas, Lavas, Muhurtas, Day,
Night, Fortnights, Months, the six Seasons, O Bharata, Years, Yugas, the
four kinds of Days and Nights (viz., appearing to man, to the Pitris, to
the gods, and to Brahma) and that eternal, indestructible,
undeteriorating, excellent Wheel of Time and also the Wheel of
Virtue,--these always wait there. O Yudhishthira; and Aditi, Diti, Danu,
Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami and the
goddesses Pradha, and Kadru;--these mothers of the celestials, and
Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri, Swaha,
Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti, Asa, Niyati,
Srishti, Rati,--these and many other goddesses wait upon the Creator of
all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the Viswadevas
Sadhyas, and the Pitris gifted with the speed of the mind; these all wait
there upon the Grandsire. And, O bull amongst men, know thou that there
are seven classes of Pitris, of which four classes have embodied forms
and the remaining three without embodied forms. It is well known that the
illustrious Vairajas and Agniswattas and Garhapattyas (three classes of
Pitris) range in heaven. And those amongst the Pitris that are called the
Somapas, the Ekasringras, the Chaturvedas, and the Kalas, are ever
worshipped amongst the four orders of men. Gratified with the Soma
(juice), first, these gratify Soma afterwards. All these tribes of Pitris
wait upon the Lord of the creation and cheerfully worship the Supreme
Deity of immeasurable energy. And Rakshasas, Pisachas, the Danavas and
Guhyakas; Nagas, Birds, and various animals; and all mobile and immobile
great beings;--all worship the Grandsire. And Purandara the chief of the
celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by
Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya)
also adoreth there the Grandsire. Narayana himself, and the celestial
Rishis, and those Rishis called Valakhillyas, and all beings born of
females and all those not born of females, and whatever else is seen in
the three worlds--both mobile and immobile, were all seen by me there,
know O king. And eighty thousand Rishis with vital seed drawn up, and O
Pandu, fifty thousand Rishis having sons, were all seen by me there. And
all the dwellers in heaven repairing thither behold the Supreme Deity
when they please, and worshipping him with a bow of their head return
whence they came. And, O king of men, the Grandsire of all created
beings, the Soul of the universe, the Self create Brahma of immeasurable
intelligence and glory, equally kind unto all creatures, honoureth as
they deserve, and gratifieth with sweet speech and gift of wealth and
other enjoyable articles, the gods, the Daityas, the Nagas, the
Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the
Apsaras, and all other exalted beings that came to him as his guests. And
that delicious Sabha, O child, is always crowded with persons coming and
going. Filled with every kind of energy, and worshipped by Brahmarshis,
that celestial Sabha blazes forth with the graceful possessions of Brahma
and looks extremely handsome, O tiger among kings as this Sabha of yours
is unrivalled in the world of men, so is that Sabha of Brahma, seen by me
unrivalled in all the worlds. I have seen these Sabhas, O Bharata, in
regions of the celestials. This thy Sabha is unquestionably the foremost
in the world of men!"



SECTION XII

"Yudhishthira said,--'O thou foremost of eloquent men, as thou hast
described the different Sabhas unto me, it appeareth that almost all the
monarchs of the earth are to be found in the Sabha of Yama. And, O
master, almost all the Nagas, and principal Daityas, and rivers, and
oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the
Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity (Yama)
having the bull for his vehicle, are to be found in the Sabha of the lord
of treasures. Thou hast said that in the Sabha of the Grandsire are to be
seen all the great Rishis, all the gods, all the branches of learning. As
regards the Sabha of Sakra, however, thou hast named, O Muni, all the
gods, the Gandharvas, and various Rishis. But, O great Muni, thou hast
mentioned one and only one king, viz., the royal Rishi Harishchandra as
living in the Sabha of the illustrious chief of the gods. What act was
performed by that celebrated king, or what ascetic penances with steady
vows, in consequence of which he hath been equal to Indra himself? O
Brahmana, how didst thou also meet with my father, the exalted Pandu, now
a guest in the region of the Pitris? O exalted one of excellent vows hath
he told thee anything? O tell me all as I am exceedingly curious to hear
all this from thee."

"Narada said,--'O king of kings, I shall tell thee all that thou askest
me about Harischandra, I shall presently tell thee of his high
excellence. He was a powerful king, in fact, an emperor over all the
kings of the earth. Indeed, all the kings of the earth obeyed his sway. O
monarch, mounted alone upon a victorious car adorned with gold, that king
by the prowess of his weapons brought the whole earth with her seven
islands under his sway. And, O monarch, having subjugated the whole earth
with her mountains, forests, and woods, he made preparations for the
great sacrifice called the Rajasuya. And all the kings of the earth
brought at his command wealth unto that sacrifice. All of them consented
to become distributors of food and gifts unto the Brahmanas that were fed
on the occasion. At that sacrifice king Harishchandra gave away unto all
who asked, wealth that was five times what each had solicited. At the
conclusion of the sacrifice, the king gratified the Brahmanas that came
from various countries with large presents of various kinds of wealth.
The Brahmanas gratified with various kinds of food and enjoyable
articles, given away unto them to the extent of their desires, and with
the heaps of jewels distributed amongst them, began to say,--King
Harischandra is superior to all kings in energy and renown.--And know, O
monarch, O bull of the Bharata race, it was for this reason that
Harischandra shone more brightly than thousands of other kings. The
powerful Harischandra having concluded his great sacrifice, became
installed, O king, in the sovereignty of the earth and looked resplendent
on his throne. O bull of the Bharata race, all those monarchs that
perform the sacrifice of Rajasuya, (attaining to the region of Indra)
pass their time in felicity in Indra's company. And, O bull of the
Bharata race, those kings also that yield up their lives without turning
their backs on the field of battle attain to the mansion of Indra and
live in joy with him. Those again that yield up their bodies after severe
ascetic penances also attain to the same region and shine brightly there
for ages. O king of the Kuru race, O son of Kunti, thy father Pandu,
beholding the good fortune of Harischandra and wondering much thereat,
hath told thee something. Knowing that I was coming to the world of men,
he bowed unto me and said,--Thou shouldst tell Yudhishthira, O Rishi,
that he can subjugate the whole Earth inasmuch as his brothers are all
obedient to him. And having done this let him commence the grand
sacrifice called Rajasuya. He is my son; if he performeth that sacrifice,
I may, like Harischandra, soon attain to the region of Indra, and there
in his Sabha pass countless years in continuous joy. I told him in
reply,--O King, I shall tell thy son all this, if I go to the world of
man. I have now told thee what he said, O tiger among men. Accomplish
then, O son of Pandu, the desires of thy father. If thou performest that
sacrifice, thou shall then be able to go, along with thy deceased
ancestors, into the same region that is inhabited by the chief of the
immortals. It hath been said,--O king, that the performance of this great
sacrifice is attended with many obstacles. A class of Rakshasas called
Brahma Rakshasas, employed in obstructing all sacrifices, always search
for loop-holes when this great sacrifice is commenced. On the
commencement of such a sacrifice a war may take place destroying the
Kshatriyas and even furnishing occasion for the destruction of the whole
Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting
upon all this, O king of kings do what is for thy good. Be thou watchful
and ready in protecting the four orders of thy subjects. Grow, thou in
prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with
gifts of wealth. I have now answered in detail all that thou hast asked
me. With thy leave I will now go to the city (Dwaravati) of that
Dasarhas."

Vaisampayana said,--'O Janamejaya, having said this unto the son of
Pritha, Narada went away, accompanied by those Rishis with whom he had
come. And after Narada had gone away, king Yudhishthira, O thou of the
Kuru race, began to think, along with his brothers, of that foremost of
sacrifices called Rajasuya.'



SECTION XIII

Vaisampayana said,--"Yudhishthira, having heard these words of Narada,
began to sigh heavily. And, O Bharata, engaged in his thoughts about the
Rajasuya, the king had no peace of mind. Having heard of this glory of
the illustrious monarchs (of old) and being certain about the acquisition
of regions of felicity by performers of sacrifices in consequence of
their sacred deeds, and thinking especially of that royal sage
Harischandra who had performed the great sacrifice king Yudhishthira
desired to make preparations for the Rajasuya sacrifice. Then worshipping
his counsellors and others present at his Sabha, and worshipped by them
in return, he began to discuss with them about that sacrifice. Having
reflected much, that king of kings, that bull amongst the Kurus, inclined
his mind towards making preparations for the Rajasuya. That prince of
wonderful energy and prowess, however, reflecting upon virtue and
righteousness, again set his heart to find out what would be for the good
of all his people. For Yudhishthira, that foremost of all virtuous men,
always kind unto his subjects, worked for the good of all without making
any distinctions. Indeed, shaking off both anger and arrogance,
Yudhishthira always said,--Give unto each what is due to each,--and the
only sounds that he could hear were,--Blessed be Dharma! Blessed be
Dharma! Yudhishthira! conducting himself thus and giving paternal
assurance to everybody, there was none in the kingdom who entertained any
hostile feelings towards him. He therefore came to be called Ajatasatru
(one with no enemy at all). The king cherished every one as belonging to
his family, and Bhima ruled over all justly. Arjuna, used to employing
both his hands with equal skill, protected the people from (external)
enemies. And the wise Sahadeva administered justice impartially. And
Nakula behaved towards all with humility that was natural to him. Owing
to all this, the kingdom became free from disputes and fear of every
kind. And all the people became attentive to their respective
occupations. The rain became so abundant as to leave no room for desiring
more; and the kingdom grew in prosperity. And in consequence of the
virtues of the king, money-lenders, the articles required for sacrifices,
cattle-rearing, tillage, and traders, all and everything grew in
prosperity. Indeed, during the reign of Yudhishthira who was ever devoted
to truth, there was no extortion, no stringent realisation of arrears of
rent, no fear of disease, of fire, or of death by poisoning and
incantations, in the kingdom. It was never heard at that time that
thieves or cheats or royal favourites ever behaved wrongfully towards the
king or towards one another amongst themselves. Kings conquered on the
six occasions (of war, treaty, &c.) were wont to wait upon him in order
to do good unto the monarch and worship him ever, while the traders of
different classes came to pay him the taxes leviable on their respective
occupations. And accordingly during the reign of Yudhishthira who was
ever devoted to virtue, his dominion grew in prosperity. Indeed, the
prosperity of the kingdom was increased not by these alone but even by
persons wedded to voluptuousness and indulging in all luxuries to their
fill. And the king of kings, Yudhishthira, whose sway extended over all,
was possessed of every accomplishment and bore everything with patience.
And, O king, whatever countries the celebrated and illustrious monarch
conquered, the people everywhere, from Brahmanas to swains, were all more
attached to him than to their own fathers and mothers.'

Vaisampayana said,--"King Yudhishthira, then, that foremost of speakers,
summoning together his counsellors and brothers, asked them repeatedly
about the Rajasuya sacrifice. Those ministers in a body, thus asked by
the wise Yudhishthira desirous of performing the sacrifice, then told him
these words of grave import,--'One already in possession of a kingdom
desireth all the attributes of an emperor by means of that sacrifice
which aideth a king in acquiring the attributes of Varuna. O prince of
Kuru race, thy friends think that as thou art worthy of the attributes of
an emperor, the time is even come for thee for the performance of the
Rajasuya sacrifice. The time for the performance of that sacrifice in
which Rishis of austere vows kindle six fires with mantras of the Sama
Veda, is come for thee in consequence of thy Kshatriya possessions. At
the conclusion of the Rajasuya sacrifice when the performer is installed
in the sovereignty of the empire, he is rewarded with the fruits of all
sacrifices including the Agnihotra. It is for this that he is called the
conqueror of all. Thou art quite able, O strong-armed one, to perform
this sacrifice. All of us are obedient to thee. Soon will you be able, O
great king, to perform the Rajasuya sacrifice. Therefore, O great king,
let thy resolution be taken to perform this sacrifice without further
discussion. Thus, spoke unto the king all his friends and counsellors
separately and jointly. And, O king, Yudhishthira that slayer of all
enemies, having heard these virtuous, bold, agreeable and weighty words
of theirs, accepted them mentally. And having heard those words of his
friends and counsellors, and knowing his own strength also, the king, O
Bharata, repeatedly thought over the matter. After this the intelligent
and virtuous Yudhishthira, wise in counsel, again consulted with his
brothers, with the illustrious Ritwijas about him, with his ministers and
with Dhaumya and Dwaipayana and others.

'Yudhishthira said,--"How may this wish that I entertain of performing
the excellent sacrifice of Rajasuya that is worthy of an emperor, bear
fruit, in consequence of my faith and speech alone.'"

Vaisampayana said,--"O thou of eyes like lotus-petals, thus asked by the
king, they replied at that time unto Yudhishthira the just in these
words,--Being conversant with the dictates of morality, thou art, O king,
worthy to perform the grand sacrifice of Rajasuya. After the Ritwijas and
the Rishis had told these words unto the king, his ministers and
brothers highly approved of the speech. The king, however, possessed of
great wisdom, and with mind under complete control, actuated by the
desire of doing good unto the world, again resolved the matter in his
mind, thinking of his own strength and means, the circumstances of time
and place and his income and expenditure. For he knew that the wise never
come to grief owing to their always acting after full deliberation.
Thinking that the sacrifice should not be commenced, pursuant to his own
resolution only, Yudhishthira, carefully bearing upon his shoulder the
weight of affairs thought of Krishna that persecutor of all sinners as
the fittest person to decide the matter, in as much as he knew him to be
the foremost of all persons, possessed of immeasurable energy,
strong-armed, without birth but born amongst men from Will alone.
Reflecting upon his god-like feats the son of Pandu concluded that there
was nothing that was unknown to him, nothing that he could not achieve,
and nothing that he could not bear, and Yudhishthira, the son of Pritha,
having come to this settled resolution soon sent a messenger unto that
master of all beings, conveying through him blessings and speeches such
as one senior in age might send to one that is younger. And that
messenger riding in a swift car arrived amongst the Yadavas and
approached Krishna who was then residing in Dwaravati. And Achyuta
(Krishna) hearing that the son of Pritha had become desirous of seeing
him, desired to see his cousin. And quickly passing over many regions,
being drawn by his own swift horses, Krishna arrived at Indraprastha,
accompanied by Indrasena. And having arrived at Indraprastha, Janardana
approached Yudhisthira without loss of time. And Yudhisthira received
Krishna with paternal-affection, and Bhima also received him likewise.
And Janardana then went with a cheerful heart to his father's sister
(Kunti). And worshipped then with reverence by the twins, he began to
converse cheerfully with his friend Arjuna who was overjoyed at seeing
him. And after he had rested awhile in a pleasant apartment and had been
fully refreshed, Yudhishthira approached him at his leisure and informed
him all about the Rajasuya sacrifice.

"Yudhishthira said,--'I have wished to perform the Rajasuya sacrifice.
That sacrifice, however, cannot be performed by one's wishing alone to
perform it. Thou knowest, O Krishna, even thing about the means by which
it may be accomplished. He alone can achieve this sacrifice in whom
everything is possible, who is worshipped everywhere and who is the king
of kings. My friends and counsellors approaching me have said that I
should perform that sacrifice. But, O Krishna, in respect of that matter,
thy words shall be my guide. Of counsellers some from friendship do not
notice the difficulties; others from motives of self-interest say only
what is agreeable. Some again regard that which is beneficial to
themselves as worthy of adoption. Men are seen to counsel thus on matters
awaiting decision. But thou, O Krishna, art above such motives. Thou hast
conquered both desire and anger. It behoveth thee to tell me what is most
beneficial to the world."



SECTION XIV

(Rajasuyarambha Parva)

"Krishna said,--'O great king, thou art a worthy possessor of all the
qualities essential for the performance of the Rajasuya sacrifice. Thou
knowest everything, O Bharata. I shall, however, still tell thee
something. Those persons in the world that now go by the name of
Kshatriyas are inferior (in everything) to those Kshatriyas that Rama,
the son of Jamadagnya, exterminated.' O lord of the earth, O bull of the
Bharata race, thou knowest what form of rule these Kshatriyas, guided by
the instructions traditionally handed down from generation to generation,
have established amongst their own order, and how far they are competent
to perform the Rajasuya sacrifice. The numerous royal lines and other
ordinary Kshatriyas all represent themselves to be the descendants of
Aila and Ikshwaku. The descendants of Aila, O king, as, indeed, the kings
of Ikshwaku's race, are, know O bull of the Bharata race, each divided
into a hundred separate dynasties. The descendants of Yayati and the
Bhojas are great, both in extent (number) and accomplishments. O king,
these last are to-day scattered all over the earth. And all the
Kshatriyas worship the prosperity of those monarchs. At present, however,
O monarch, king Jarasandha, overcoming that prosperity enjoyed by their
whole order, and overpowering them by his energy hath set himself over
the heads of all these kings. And Jarasandha, enjoying the sovereignty
over the middle portion of the earth (Mathura), resolved to create a
disunion amongst ourselves. O monarch, the king who is the lord paramount
of all kings, and in whom alone the dominion of the universe is centered,
properly deserves to be called an emperor. And, O monarch, king Sisupala
endued with great energy, hath placed himself under his protection and
hath become the generalissimo of his forces. And, O great king, the
mighty Vaka, the king of the Karushas, capable of fighting by putting
forth his powers of illusion, waiteth, upon Jarasandha, as his disciple.
There are two others, Hansa and Dimvaka, of great energy and great soul,
who have sought the shelter of the mighty Jarasandha. There are others
also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon
Jarasandha. He also that beareth on his head that gem which is known as
the most wonderful on earth, that king of the Yavanas, who hath chastised
Muru and Naraka, whose power is unlimited, and who ruleth the west like
another Varuna, who is called Bhagadatta, and who is the old friend of
thy father, hath bowed his head before Jarasandha, by speech and
specially by act. In his heart, however, tied as he is by affection to
thee, he regardeth thee as a father regardeth his child. O king, that
lord of the earth who hath his dominions on the west and the south, who
is thy maternal uncle and who is called Purujit, that brave perpetuator
of the Kunti race, that slayer of all foes, is the single king that
regardeth thee from affection. He whom I did not formerly slay, that
wicked wretch amongst the Chedis, who represented himself in this world
as a divine personage and who hath become known also as such, and who
always beareth, from foolishness, the signs that distinguish me that king
of Vanga Pundra and the Kiratas, endowed with great strength, and who is
known on earth by the names of Paundraka and Vasudeva hath also espoused
the side of Jarasandha. And, O king of kings, Bhishmaka, the mighty king
of the Bhojas--the friend of Indra--the slayer of hostile heroes--who
governs a fourth part of the world, who by his learning conquered the
Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like
Rama, the son of Jamdagni, hath become a servitor to the king of Magadha.
We are his relatives and are, therefore, engaged everyday in doing what
is agreeable unto him. But although we regard him much, still he
regardeth us not and is engaged in doing us ill. And, O king, without
knowing his own strength and the dignity of the race to which he
belongeth, he hath placed himself under Jarasandha's shelter at sight of
the latter's blazing fame alone. And, O exalted one, the eighteen tribes
of the Bhojas, from fear of Jarasandha, have all fled towards the west;
so also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the
Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with
the Kuntis. And the king of the Salwayana tribe with their brethren and
followers; and the southern Panchalas and the eastern Kosalas have all
fled to the country of the Kuntis. So also the Matsyas and the
Sannyastapadas, overcome with fear, leaving their dominions in the north,
have fled into the southern country. And so all the Panchalas, alarmed at
the power of Jarasandha, have left their own kingdom and fled in all
directions. Some time before, the foolish Kansa, having persecuted the
Yadavas, married two of the daughters of Jarasandha. They are called Asti
and Prapti and are the sister of Sahadeva. Strengthened by such an
alliance, the fool persecuting his relatives gained an ascendency over
them all. But by this conduct he earned great obloquy. The wretch also
began to oppress the old kings of the Bhoja tribe, but they, to protect
themselves from the persecution of their relative, sought our help.
Having bestowed upon Akrura the handsome daughter of Ahuka, with
Sankarshana as my second I did a service to my relatives, for both Kansa
and Sunaman were slain by me assisted by Rama. But after the immediate
cause of fear was removed (by the death of Kansa), Jarasandha, his
father-in-law, took up arms. Ourselves consisting of the eighteen younger
branches of the Yadavas arrived at the conclusion that even if we struck
our enemies continually with excellent weapons capable of taking the
lives of the foes, we should still be unable to do anything unto him even
in three hundred years. He hath two friends that are like unto the
immortals, and in point of strength the foremost of all men endued with
might. They are called Hansa and Dimvaka who are both incapable of being
slain by weapons. The mighty Jarasandha, being united with them, becomes
incapable, I think, of being vanquished by even the three worlds. O thou
foremost of all intelligent men, this is not our opinion alone but all
other kings also are of the same mind. There lived, O monarch, a king of
the name of Hansa, who was slain by Rama (Valadeva) after a battle of
eighteen days. But, O Bharata, hearing people say that Hansa had been
killed, Dimvaka, O king, thought that he could not live without Hansa. He
accordingly jumped into the waters of the Yamuna and killed himself.
Afterwards when Hansa, the subjugator of hostile heroes, heard that
Dimvaka, had killed himself, he went to the Yamuna and jumped into its
waters. Then, O bull of the Bharata race, king Jarasandha, hearing that
both Hansa and Dimvaka had been killed, returned to his kingdom with an
empty heart. After Jarasandha had returned, O slayer of all foes, we were
filled with pleasure and continued to live at Mathura. Then the widow of
Hansa and the daughter of Jarasandha, that handsome woman with eyes like
lotus-petals, grieved at the death of her lord, went unto her father, and
repeatedly urged, O Monarch, the king of Magadha, saying,--O slayer of
all foes, kill thou the slayer of my husband.--Then, O great king,
remembering the conclusion to which we had come of old we became
exceedingly cheerless and fled from Mathura. Dividing our large wealth
into small portions so as to make each portion easily portable, we fled
from fear of Jarasandha, with our cousins and relatives. Reflecting upon
everything, we fled towards the west. There is a delightful town towards
the west called Kusasthali, adorned by the mountains of Raivata. In that
city, O monarch, we took up our abode. We rebuilt its fort and made it so
strong that it has become impregnable even to the Gods. And from within
it even the women might fight the foe, what to speak of the Yadava heroes
without fear of any kind? O slayer of all foes, we are now living in that
city. And, O tiger of the Kuru race, considering the inaccessibility of
that first of mountains and regarding themselves as having already
crossed the fear of Jarasandha, the descendants of Madhu have become
exceedingly glad. Thus, O king, though possessed of strength and energy,
yet from the oppressions of Jarasandha we have been obliged to repair to
the mountains of Gomanta, measuring three Yojanas in length. Within each
yojana have been established one and twenty posts of armed men. And at
intervals of each yojana are hundred gates with arches which are defended
by valourous heroes engaged in guarding them. And innumerable Kshatriyas
invincible in war, belonging to the eighteen younger branches of the
Yadavas, are employed in defending these works. In our race, O king,
there are full eighteen thousand brothers and cousins. Ahuka hath had a
hundred sons, each of whom is almost like a god (in prowess), Charudeshna
with his brother Chakradeva, Satyaki, myself, Valadeva the son of Rohini,
and my son Samva who is equal unto me in battle--these seven, O king are
Atirathas. Besides these, there are others, O king, whom I shall
presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya,
Kanka, Sanku and Kunti. These seven are Maharathas. There are also two
sons of Andhakabhoja, and the old king himself. Endued with great energy
these are all heroes, each mighty as the thunderbolt. These Maharathas,
choosing the middle country, are now living amongst the Vrishnis. O thou
best of the Bharata line, thou alone art worthy of being an emperor. It
behoveth thee, O Bharata, to establish thy empire over all the
Kshatriyas. But this is my judgment, O king, that thou wilt not be able
to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha
liveth. By him have been immured in his hillfort numerous monarchs, like
a lion that hath deposited the slain bodies of mighty elephants within a
cave of the king of mountains. O slayer of all enemies, king Jarasandha,
desirous of offering in sacrifice hundred monarchs, adored for his fierce
ascetic penances the illustrious god of gods, the lord of Uma. It is by
this means that the kings of the earth have been vanquished by
Jarasandha. And, O best of monarchs, he hath by that means been able to
fulfil the vow he had made relative to his sacrifice. By defeating the
kings with their troops and bringing all of them as captives into this
city, he had swelled its crowds enormously. We also, O king, from fear of
Jarasandha, at one time had to leave Mathura and fly to the city of
Dwaravati. If, O great king, thou desirest to perform this sacrifice,
strive to release the kings confined by Jarasandha, as also to compass
his death. O son of the Kuru race, otherwise this undertaking of thine
can never be completed. O thou foremost of intelligent men if the
Rajasuya is to be performed by thee, you must do this in this way and not
otherwise. This, O king, is my view (on the matter). Do, O sinless one,
as thou thinkest. Under these circumstances, O king, having reflected
upon everything, taking note of causes, tell us what thou thyself
thinkest proper."



SECTION XV

"Yudhishthira said,--"Intelligent as thou art, thou hast said what none
else is capable of saying. There is none else on earth who is settler of
all doubts. Behold, there are kings in every province employed in
benefiting their respective selves. But no one amongst them hath been
able to achieve the imperial dignity. Indeed, the title emperor is
difficult of acquisition. He that knoweth the valour and strength of
others never applaudeth himself. He, indeed, is really worthy of applause
(worship) who, engaged in encounters with his enemies, beareth himself
commendably. O thou supporter of the dignity of the Vrishni race, man's
desires and propensities, like the wide earth itself adorned with many
jewels, are varied and extensive. As experience can seldom be gained but
by travelling in regions remote from one's home, so salvation can never
be attained except by acting according to principles that are very high,
compared with the ordinary level of our desire and propensities. I regard
peace of mind as the highest object here, for from that quality may
proceed my prosperity. In my judgment, if I undertake to celebrate this
sacrifice, I shall never win the highest reward. O Janardana, endued with
energy and intelligence, these that have been born in our race think that
some one amongst them will at one time become the foremost amongst all
Kshatriyas. But, O exalted one, we also were all frightened by the fear
of Jarasandha and, O sinless one, by the wickedness of that monarch. O
thou invincible in battle, the might of thy arm is my refuge. When,
therefore, thou taken fright at Jarasandha's might, how should I regard
myself strong in comparison with him? Madhava, O thou of the Vrishni
race, I am repeatedly depressed by the thought whether Jarasandha is
capable or not of being slain by thee, by Rama, by Bhimasena, or by
Arjuna. But what shall I say, O Keshava? Thou art my highest authority on
everything.'

"On hearing these words, Bhima well-skilled in speech said,--'That king
who is without exertion, or who being weak and without resources entereth
into hostility with one that is strong, perisheth like an ant-hill. It
may be generally seen, however, that even a king that is weak may
vanquish an enemy that is strong and obtain the fruition of all his
wishes, by wakefulness and by the application of policy. In Krishna is
policy, in myself strength, in Arjuna triumphs. So like the three
(sacrificial) fires that accomplish a sacrifice, we shall accomplish the
death of the king of Magadha."

"Krishna then said,--'One that is immature in understanding seeketh the
fruition of his desire without an eye to what may happen to him in
future. It is seen that no one forgiveth for that reason a foe that is of
immature understanding and inclined to serve his own interests. It hath
been heard by us that in the krita age, having brought every one under
their subjection, Yauvanaswin by the abolition of all taxes, Bhagiratha
by his kind treatment to his subjects, Kartavirya by the energy of his
asceticism, the lord Bharata by his strength and valour, and Maruta by
his prosperity, all these five became emperors. But, O Yudhishthira, thou
who covetest the imperial dignity deserves it, not by one but by all
these qualities, viz., victory, protection afforded to thy people,
virtue, prosperity, and policy. Know, O bull of the Kuru race, that
Jarasandha, the son of Vrihadratha, is even such (i.e., a candidate for
the imperial dignity). A hundred dynasties of kings have become unable to
oppose Jarasandha. He, therefore, may be regarded to be an emperor for
his strength. Kings that are wearers of jewels worship Jarasandha (with
presents of jewels). But, wicked from his childhood, he is scarcely
satisfied with such worship. Having become the foremost among all, he
attacketh yet with violence kings with crowns on their heads. Nor is
there seen any king from whom he taketh not tribute. Thus hath he brought
under his sway nearly a hundred kings. How can, O son of Pritha, any weak
monarch approach him with hostile intentions? Confined in the temple of
Shiva and offered as sacrifice unto him like so many animals, do not
these monarchs dedicated unto that god feel the most poignant misery, O
bull of the Bharata race? A Kshatriya that dieth in battle is ever
regarded with respect. Why shall we not, therefore, meet together and
oppose Jarsandha in battle? He hath already brought eighty-six kings;
fourteen only are wanting to complete one hundred. As soon as he
obtaineth those fourteen, he will begin his cruel act. He that shall be
to obstruct that act will surely win blazing renown. And he that will
vanquish Jarasandha will surely become the emperor of all the
Kshatriyas.'"



SECTION XVI

"Yudhishthira said,--'Desirous of the imperial dignity but acting from
selfish motives and relying upon courage alone, how, O Krishna, can I
despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my
eyes, and thee, O Janardana as my mind. How shall I live, deprived of my
eyes and mind. Yama himself cannot vanquish in battle the mighty host of
Jarasandha that is endued, besides, with terrible valour. What valour can
ye exhibit against it. This affair that promises to terminate otherwise
may lead to great mischief. It is my opinion, therefore, that the
proposed task should not be undertaken. Listen, O Krishna, to what I for
one think. O Janardana, desisting from this act seemeth to me to be
beneficial. My heart to-day is afflicted. The Rajasuya appeareth to me
difficult of accomplishment.'"

"Vaisampayana said,--"Arjuna who had obtained that excellent of bows and
that couple of inexhaustible quivers, and that car with that banner, as
also that assembly room, now addressed Yudhishthira and said,--'I have
obtained, O king, a bow and weapons and arrows and energy and allies and
dominions and fame and strength. Those are always difficult of
acquisition, however much they may be desired. Learned men of repute
always praise in good society nobleness of descent. But nothing is equal
to might. Indeed, O monarch, there is nothing I like more than prowess.
Born in a race noted for its valour, one that is without valour is
scarcely worthy of regard. One, however, possessed of valour, that is
born in a race not noted for it, is much superior to the former. He, O
king, is a Kshatriya in every thing who increaseth his fame and
possessions by the subjugation of his enemies. And he that is possessed
of valour, though destitute of all (other) merits, will vanquish his
foes. One, however, that is destitute of valour, though possessed of
every (other) merit, can scarcely accomplish anything. Every merit exists
by the side of valour in an incipient state. Concentration of attention,
exertion and destiny exist as the three causes of victory. One, however,
that is possessed of valour doth not yet deserve success if he acts
carelessly. It is for this that an enemy endued with strength sometimes
suffers death at the hands of his foes. As meanness overtakes the weak,
so folly sometimes overtakes the strong. A king, therefore, that is
desirous of victory, should avoid both these causes of destruction. If,
for the purpose of our sacrifice, we endeavour to slay Jarasandha and
rescue the kings kept by him for a cruel purpose, there is no higher act
which we could employ ourselves in. If, however, we do not undertake the
task, the world will always think us incompetent. We have certainly the
competence, O king! Why should you, therefore, regard us as incompetent?
Those that have become Munis desirous of achieving tranquillity of souls,
obtain yellow robes with ease. So if we vanquish the foe, the imperial
dignity will easily be ours. We shall, therefore fight the foe."



SECTION XVII

"Vasudeva said,--'Arjuna hath indicated what the inclination should be of
one that is born in the Bharata race, especially of one who is the son of
Kunti. We know not when death will overtake us, in the night or in the
day. Nor have we ever heard that immortality hath been achieved by
desisting from fight. This, therefore, is the duty of men, viz., to
attack all enemies in accordance with the principles laid down in the
ordinance. This always gives satisfaction to the heart. Aided by good
policy, if not frustrated by Destiny, an undertaking becomes crowned with
success. If both parties aided by such means encounter each other, one
must obtain ascendency over the other, for both cannot win or lose. A
battle however, if directed by bad policy which again is destitute of the
well-known arts, ends in defeat or destruction. If, again, both parties
are equally circumstanced, the result becomes doubtful. Both, however,
cannot win. When such is the case, why should we not, aided by good
policy, directly approach the foe; and destroy him, like the current of
the river uprooting a tree? If, disguising our own faults, we attack the
enemy taking advantage of his loopholes, why should we not succeed?
Indeed, the policy of intelligent men, is that one should not fight
openly with foes that are exceedingly powerful and are at the head of
their well-arrayed forces. This too is my opinion. If, however, we
accomplish our purpose secretly entering the abode of our foe and
attacking his person, we shall never earn obloquy. That bull among
men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the
self in the heart of every created being. But I see his destruction
before me. Desirous of protecting our relatives we will either slay him
in battle or shall ascend to heaven being ourselves slain in the end by
him.'

Yudhishthira said--"O Krishna, who is this Jarasandha? What is his energy
and what is his prowess, that having touched thee he hath not been burnt
like an insect at the touch of fire?"

Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy; and
what is his prowess; and why also he hath been spared by us, Even though
he hath repeatedly offended us. There was a mighty king of the name of
Vrihadratha, the lord of the Magadhas. Proud in battle, he had three
Akshauhinis of troops. Handsome and endued with energy, possessed of
affluence and prowess beyond measure, and always bearing on his person
marks indicating installation at sacrifices. He was like a second Indra.
In glory he was like unto Suryya, in forgiveness like unto the Earth, in
wrath like unto the destroyer Yama and in wealth like unto Vaisravana.
And O thou foremost of the Bharata race, the whole earth was covered by
his qualities that descended upon him from a long line of ancestors, like
the rays emerging from the sun. And, O bull of the Bharata race, endued
with great energy that monarch married two twin daughters of the king of
Kasi, both endued with the wealth of beauty. And that bull among men made
an engagement in secret with his wives that he would love them equally
and would never show a preference for either. And the lord of the earth
in the company of his two dearly loved wives, both of whom suited him
well, passed his days in joy like a mighty elephant in the company of two
cow-elephants, or like the ocean in his personified form between Ganga
and Yamuna (also in their personified forms). The monarch's youth
however, passed away in the enjoyment of his possessions, without any son
being born unto him to perpetuate his line. The best of monarch failed to
obtain a son to perpetuate his race, even by means of various auspicious
rites, and homas, and sacrifices performed with the desire for having an
offspring. One day the king heard that the high-souled Chanda-kausika,
the son of Kakshivat of the illustrious Gautama race, having desisted
from ascetic penances had come in course of his wanderings to his capital
and had taken his seat under the shade of a mango tree. The king went
unto that Muni accompanied by his two wives, and worshipping him with
jewels and valuable presents gratified him highly. That best of Rishis
truthful in speech and firmly attached to truth, then told the king,--O
king of kings, I have been pleased with thee. O thou of excellent vows,
solicit thou a boon. King Vrihadratha then, with his wives, bending low
unto that Rishi, spoke these words choked with tears in consequence of
his despair of obtaining a child.--'O holy one forsaking my kingdom I am
about to go into the woods to practise ascetic penances. I am very
unfortunate for I have no son. What shall I do, therefore, with my
kingdom or with a boon?'

Krishna continued,--"Hearing these words (of the king), the Muni
controlling his outer senses entered into meditation, sitting in the
shade of that very mango tree where he was. And there fell upon the lap
of the seated Muni a mango that was juicy and untouched by the beak of a
parrot or any other bird. That best of Munis, taking up the fruit and
mentally pronouncing certain mantras over it, gave it unto the king as
the means of his obtaining an incomparable offspring. And the great Muni,
possessed also of extraordinary wisdom, addressing the monarch,
said,--"Return, O king, thy wish is fulfilled. Desist, O king, from going
(into the woods)".--Hearing these words of the Muni and worshipping his
feet, the monarch possessed of great wisdom, returned to his own abode.
And recollecting his former promise (unto them) the king gave, O bull of
the Bharata race, unto his two wives that one fruit. His beautiful
queens, dividing that single fruit into two parts, ate it up. In
consequence of the certainty of the realisation of the Muni's words and
his truthfulness, both of them conceived, as an effect of their having
eaten that fruit. And the king beholding them in that state became filled
with great joy. Then, O wise monarch, some time after, when the time
came, each of the queens brought forth a fragmentary body. And each
fragment had one eye, one arm, one leg, half a stomach, half a face, and
half an anus. Beholding the fragmentary bodies, both the mothers trembled
much. The helpless sisters then anxiously consulted each other, and
sorrowfully abandoned those fragments endued with life. The two midwives
(that waited upon the queens) then carefully wrapping up the still-born
(?) fragments went out of the inner apartments (of the palace) by the
back door and throwing away the bodies, returned in haste. A little while
after, O tiger among men, a Rakshasa woman of the name of Jara living
upon flesh and blood, took up the fragments that lay on a crossing. And
impelled by force of fate, the female cannibal united the fragments for
facility of carrying them away. And, O bull among men, as soon as the
fragments were united they formed a sturdy child of one body (endued with
life). Then, O king, the female cannibal, with eyes expanded in wonder,
found herself unable to carry away that child having a body as hard and
strong as the thunder-bolt. That infant then closing his fists red as
copper and inserting them into its mouth, began to roar terribly as
rain-charged clouds. Alarmed at the sound, the inmates of the palace, O
tiger among men, suddenly came out with the king, O slayer of all foes.
The helpless and disappointed and sad queens also, with breasts full of
milk, also came out suddenly to recover their child. The female cannibal
beholding the queens in that condition and the king too so desirous of an
offspring, and the child was possessed of such strength thought within
herself--I live within dominions of the king who is so desirous of an
offspring. It behoveth not me, therefore, to kill the infant child of
such an illustrious and virtuous monarch. The Rakshasa woman then,
holding the child in her arms like the clouds enveloping the sun, and
assuming a human form, told the king these words,--O Vrihadratha, this is
thy child. Given to thee by me, O, take it. It hath been born of both thy
wives by virtue of the command of the great Brahmana. Cast away by the
midwives, it hath been protected by me!

"Krishna continued,--O thou foremost of the Bharata race, the handsome
daughters of the king of Kasi, having obtained the child, soon drenched
it with their lacteal streams. The king ascertaining everything, was
filled with joy, and addressing that female cannibal disguised as a human
being possessing the complexion of gold, asked,--O thou of the complexion
of the filament of the lotus, who art thou that givest me this child? O
auspicious one, thou seemest to me as a goddess roaming at thy pleasure!"



SECTION XVIII

"Krishna continued,--'hearing these words of the king, the Rakshasa woman
answered--Blessed be thou, O king of kings. Capable of assuming any form
at will. I am a Rakshasa woman called Jara. I am living, O king, happily
in thy house, worshipped by all. Every day I wander from house to house
of men. Indeed, I was created of old by the Self-create and was named
Grihadevi (the household goddess)'. Of celestial beauty I was placed (in
the world) for the destruction of the Danavas. He that with devotion
painteth on the walls (of his house) a likeness of myself endued with
youth and in the midst of children, must have prosperity in his abode;
otherwise a household must sustain decay and destruction. O lord, painted
on the walls of thy house is a likeness of myself surrounded by numerous
children. Stationed there I am daily worshipped with scents and flowers,
with incense and edibles and various objects of enjoyment. Thus
worshipped in thy house, I daily think of doing thee some good in return.
It chanced, O virtuous king, that I beheld the fragmentary bodies of thy
son. When these happened to be united by me, a living child was formed of
them. O great king, it hath been so owing to thy good fortune alone. I
have been only the instrument, I am capable of swallowing the mountain of
Meru itself, what shall I say of the child? I have, however, been
gratified with thee in consequence of the worship I receive in thy house.
It is, therefore, O king, that I have bestowed this child on thee.

"Krishna continued,--Having spoken these words, O king, Jara disappeared
there and then. The king having obtained the child then entered the
palace. And the king then caused all the rites of infancy to be performed
on that child, and ordered a festival to be observed by his people in
Honour of that Rakshasa woman. And the monarch equal unto Brahma himself
then bestowed a name on his child. And he said that because the child had
been united by Jara, he should be called (Jarasandha i.e., united by
Jara). And the son of the king of Magadha endued with great energy, began
to grow up in bulk and strength like a fire into which hath been poured
libation of clarified butter. And increasing day by day like the moon in
the bright fortnight, the child began to enhance the joy of his parents.'"



SECTION XIX

"Krishna said,--some time after this, the great ascetic, the exalted
Chandakausika, again came into the country of the Magadhas. Filled with
joy at the advent of the Rishi, king Vrihadratha, accompanied by his
ministers and priest and wives and son, went out to receive him. And, O
Bharata, worshipping the Rishi with water to wash his feet and face, and
with the offerings of Arghya the king then offered his whole kingdom
along with his son for the acceptance of the Rishi. The adorable Rishi
accepting that worship offered by the king, addressing the ruler of
Magadha, O monarch, said with well-pleased heart,--O king, I knew all
this by spiritual insight. But hear, O king of kings, what this son of
thine will be in future, as also what his beauty, excellence, strength,
and valour will be. Without doubt this son of thine, growing in
prosperity and endued with prowess, will obtain all these. Like other
birds that can never imitate the speed of Vinata's son (Garuda), the
other monarchs of the earth will not be able to equal in energy this thy
son, who will be endued with great valour. And all those that will stand
in his way will certainly be destroyed. Like the force of the current
that can never make the slightest impression upon the rocky breast of a
mountain, weapons hurled at him even by the celestials will fail to
produce the least pain in him. He will blaze forth above the heads of all
that wear crowns on their brows. Like the sun that dims the lustre of all
luminous bodies, this son of thine will rob all monarchs of their
splendour. Even kings that are powerful and own large armies and
numberless vehicles and animals, upon approaching this son of thine, will
all perish as insects upon fire. This child will seize the growing
prosperity of all kings like the ocean receiving the rivers swollen with
the water of the rainy season. Like the huge earth that bears all kinds
of produce, supporting things that are both good and evil, this child
endued with great strength will support all the four orders of men. And
all the kings of the earth will live in obedience to the commands of this
child just as every creature endued with body live in dependence upon
Vayu that is dear as self unto beings. This prince of Magadha--the
mightiest of all men in the world--will behold with his physical eyes the
god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of
all foes, saying this, the Rishi, thinking of his own business, dismissed
king Vrihadratha. The lord of the Magadhas then, re-entering his capital,
and calling together his friends and relations, installed Jarasandha, on
the throne. King Vrihadratha then came to feel a great distaste for
worldly pleasures. And after the installation of Jarasandha king
Vrihadratha followed by his two wives became an inmate of an ascetic
asylum in the woods. And, O king, after his father and mothers had
retired into the woods, Jarasandha by his valour brought numerous kings
under his sway.'"

"Vaisampayana continued,--'King Vrihadratha, having lived for some time
in the woods and practised ascetic penances, ascended to heaven at last
with his wives. King Jarasandha, also, as uttered by Kausika, having
received those numerous boons ruled his kingdom like a father. Some time
after when king Kansa was slain by Vasudeva, an enmity arose between him
and Krishna. Then, O Bharata, the mighty king of Magadha from his city of
Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura.
At that time Krishna of wonderful deeds was residing at Mathura. The
handsome mace hurled by Jarasandha fell near Mathura at a distance of
ninety-nine yojanas from Gririvraja The citizens beholding the
circumstance well, went unto Krishna and informed him of the fall of the
mace. The place where the mace fell is adjacent to Mathura and is called
Gadavasan. Jarasandha had two supporters called Hansa and Dimvaka, both
of whom were incapable of being slain by weapons. Well-conversant with
the science of politics and morality, in counsel they were the foremost
of all intelligent men. I have already told thee everything about that
mighty pair. They two and Jarasandha, I believe, are more than a match
for three worlds. O brave king, it was for this reason that the powerful
Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did
not deem it proper to fight with him.'"



SECTION XX

(Jarasandhta-badha Parva)

"Krishna said,--both Hansa and Dimvaka have fallen; Kansa also with all
his followers has been slain. The time hath, therefore come for the
destruction of Jarasandha. He is incapable of being vanquished in battle
even by all the celestials and the Asuras (fighting together). We think,
however, that he should be vanquished in a personal struggle with bare
arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and
therefore, as prelude to performing the Rajasuya, we will certainly
achieve the destruction of the ruler of Magadha. When we three approach
that monarch in secret, and he will, without doubt, be engaged in an
encounter with one of us. From fear of disgrace, from covetousness, and
from pride of strength he will certainly summon Bhima to the encounter.
Like death himself that slays a person however swollen with pride, the
long-armed and mighty Bhimasena will effect the destruction of the king.
If thou knowest my heart, if thou hast any faith in me, then make over to
me, as a pledge, Bhima and Arjuna without loss of time!"

"Vaisampayana continued,--Thus addressed by the exalted one,
Yudhishthira, beholding both Bhima and Arjuna standing with cheerful
faces, replied, saying--'O Achyuta, O Achyuta, thou slayer of all
enemies, say not so. Thou art the lord of the Pandavas! We are dependent
on thee. What thou sayest, O Govinda, is consistent with wise counsels.
Thou never leadest those upon whom Prosperity hath turned her back. I who
stay under thy command regard that Jarasandha is already slain, that the
monarchs confined by him have already been set free, that the Rajasuya
hath already been accomplished by me. O lord of the universe, O thou best
of persons, watchfully act thou so that this task may be accomplished.
Without ye then I dare not live, like a sorrowful man afflicted with
disease, and bereft of the three attributes of morality, pleasure and
wealth. Partha cannot live without Sauri (Krishna), nor can Sauri live
without Partha. Nor is there anything in the world that is unconquerable
by these two, viz., Krishna and Arjuna. This handsome Bhima also is the
foremost of all persons endued with might. Of great renown, what can he
not achieve when with ye two? Troops, when properly led, always do
excellent service. A force without a leader hath been called inert by the
wise. Forces, therefore, should always be led by experienced commanders.
Into places that are low, the wise always conduct the water. Even
fishermen cause the water (of tank) to run out through holes.
(Experienced leaders always lead their forces noting the loopholes and
assailable points of the foe). We shall, therefore, strive to accomplish
our purpose following the leadership of Govinda conversant with the
science of politics, that personage whose fame hath spread all over the
world. For the successful accomplishment of one's purposes one should
ever place Krishna in the van, that foremost of personages whose strength
consists in wisdom and policy and who possesseth a knowledge of both
method and means. For the accomplishment of one's purpose let, therefore,
Arjuna, the son of Pritha, follow Krishna the foremost of the Yadavas and
let Bhima follow Arjuna. Policy and good fortune and might will (then)
bring about success in a matter requiring valour.' Vaisampayana
said,--'Thus addressed by Yudhishthira, the trio Krishna, Arjuna and
Bhima, all possessed of great energy, set out for Magadha attired in the
garb of Snataka Brahmanas of resplendent bodies, and blessed by the
agreeable speeches of friends and relatives. Possessed of superior energy
and of bodies already like the Sun, the Moon, and the Fire, inflamed with
wrath at the sad lot of their relative kings, those bodies of theirs
became much more blazing. And the people, beholding Krishna and Arjuna,
both of whom had never before been vanquished in battle, with Bhima in
the van, all ready to achieve the same task, regarded Jarasandha as
already slain. For the illustrious pair (Krishna and Arjuna) were masters
that directed every operation (in the universe), as also all acts
relating to the morality, wealth, and pleasure of every being. Having set
out from the country of the Kurus, they passed through Kuru-jangala and
arrived at the charming lake of lotuses. Passing over the hills of
Kalakuta, they then went on crossing the Gandaki, the Sadanira
(Karatoya), and the Sarkaravarta and the other rivers taking their rise
in the same mountains. They then crossed the delightful Sarayu and saw
the country of Eastern Kosala. Passing over that country they went to
Mithila and then crossing the Mala and Charamanwati, the three heroes
crossed the Ganges and the Sone and went on towards the east. At last
those heroes of unfaded glory arrived at Magadha in the heart of (the
country of) Kushamva. Reaching then the hills of Goratha, they saw the
city of Magadha that was always filled with kine and wealth and water and
rendered handsome with the innumerable trees standing there.'"



SECTION XXI

"Vasudeva said,--'behold, O Partha, the great capital of Magadha,
standing in all its beauty. Filled with flocks and herds and its stock of
water never exhausted, and adorned also with fine mansions standing in
excellent array, it is free from every kind of calamity. The five large
hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful
Chaitya, all of high peaks and overgrown with tall trees of cool shade
and connected with one another, seem to be jointly protecting the city of
Girivraja. The breasts of the hills are concealed by forests of
delightful and fragrant Lodhras having the ends of their branches covered
with flowers. It was here that the illustrious Gautama of rigid vows
begat on the Sudra woman Ausinari (the daughter of Usinara) Kakshivat and
other celebrated sons. That the race sprung from Gautama doth yet live
under the sway of an ordinary human race (of monarchs) is only evidence
of Gautama's kindness to kings. And, O Arjuna, it was here that in olden
times the mighty monarchs of Anga, and Vanga and other countries, came to
the abode of Gautama, and passed their days in joy and happiness. Behold,
O Partha, those forests of delightful Pippalas and beautiful Lodhras
standing near the side of Gautama's abode. There dwelt in old days those
Nagas, Arvuda and Sakravapin, those persecutors of all enemies, as also
the Naga Swastika and that other excellent Naga called Manu. Manu himself
had ordered the country of the Magadhas to be never afflicted with
drought, and Kaushika and Manimat also have favoured the country. Owning
such a delightful and impregnable city, Jarasandha is ever bent on
seeking the fruition of his purposes unlike other monarchs. We shall,
however, by slaying him to-day humble his pride."

Vaisampayana said,--Thus saying those brothers of abundant energy, viz.,
he of the Vrishni race and the two Pandavas entered the city of Magadha.
They then approached towards the impregnable city of Girivraja that was
full of cheerful and well-fed inhabitants belonging to all the four
orders, and where festivities were perennial. On arriving then at the
gate of the city, the brothers (instead of passing through it) began to
pierce (with their shafts) the heart of the high Chaityaka peak that was
worshipped by the race of Vrihadratha, as also by the citizens and which
delighted the hearts of all the Magadhas. There Vrihadratha had slain a
cannibal called Rishava and having slain the monster made of his hide
three drums which he placed in his own city. And those drums were such
that once beaten their sound lasted one full month. And the brothers
broke down the Chaityaka peak that was delightful to all the Magadhas, at
that point where those drums covered with celestial flowers used to yield
their continuous sound. And desirous of slaying Jarasandha they seemed by
that act of theirs to place their feet upon the head of their foe. And
attacking with their mighty arms that immovable and huge and high and old
and celebrated peak always worshipped with perfumes and floral wreaths,
those heroes broke it down. And with joyful hearts they then entered the
city. And it so happened that the learned Brahmanas residing within the
city saw many evil omens which they reported to Jarasandha. And the
priest making the king mount an elephant whirled lighted brands about
him. And king Jarasandha also, possessed of great prowess, with a view to
warding of those evils, entered upon the celebration of a sacrifice, with
proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed, or
rather with their bare arms as their only weapons, desirous of fighting
with Jarasandha, entered the capital in the guise of Brahmanas. They
beheld the extraordinary beauty of the shops full of various edibles and
floral wreaths, and supplied with articles of every variety of various
qualities that man can desire. Those best of men, Krishna, Bhima, and
Dhananjaya, beholding in those shops their affluence, passed along the
public road. And endued with great strength they snatched forcibly from
the flower-vendors the garlands they had exposed for sale. And attired in
robes of various colours and decked in garlands and ear-rings the heroes
entered the abode of Jarasandha possessed of great intelligence, like
Himalayan lions eyeing cattle-folds. And the arms of those warriors, O
king, besmeared with sandal paste, looked like the trunks of sala trees.
The people of Magadha, beholding those heroes looking like elephants,
with necks broad like those of trees and wide chests, began to wonder
much. Those bull among men, passing through three gates that were crowded
with men, proudly and cheerfully approached the king. And Jarasandha
rising up in haste received them with water to wash their feet with, and
honey and the other ingredients of the Arghya--with gifts of kine, and
with other forms of respect. The great king addressing them said,--'Ye
are welcome'! And, O Janamejaya, both Partha and Bhima remained silent at
this. And addressing the monarch Krishna said,--'O king of kings these
two are now in the observance of a vow. Therefore they will not speak.
Silent they will remain till midnight After that hour they will speak
with thee!' The king then quartering his guests in the sacrificial
apartments retired into his private chambers. And when midnight arrived,
the monarch arrived at the place where his guests attired as Brahmanas
were. For, O King, that ever victorious monarch observed this vow which
was known throughout the Worlds that as soon as he should hear of the
arrival of Snataka Brahmanas at his place, should it be even at midnight,
he would immediately, O Bharata, come out and grant them an audience.
Beholding the strange attire of his guests that best of kings wondered
much. For all that, however, he waited on them respectfully. Those bulls
among men, those slayers of all foes, on the other hand, O thou best of
the Bharata race, beholding king Jarasandha, said,--'Let salvation be
attained by thee, O king, without difficulty.' And, O tiger among kings,
having said this unto the monarch, they stood looking at each other. And,
O king of kings, Jarasandha then said unto those sons of Pandu and him of
the Yadu race, all disguised as Brahmanas--'Take your seats.' And those
bulls among men sat themselves down, and like the three priests of a
great sacrifice blazed forth in their beauty. And king Jarasandha, O thou
of the Kuru race, firmly devoted to truth, censuring the disguised
guests, said unto them,--'It is well known to me that in the whole world
Brahmanas in the observance of Snataka vow never deck their persons with
garlands and fragrant paste unseasonably. Who are ye, therefore, thus
decked with flowers, and with hands bearing the marks of the bow-string?
Attired in coloured robes and decked unseasonably with flowers and paste,
ye give me to understand that ye are Brahmanas, although ye bear
Kshatriya energy. Tell me truly who ye are. Truth decks even kings.
Breaking down the peak of the Chaityaka hill, why have ye, in disguise,
entered (the city) by an improper gate without fear of the royal wrath?
The energy of a Brahmana dwelleth in his speech, (not in act). This your
feat is not suited to the order to which ye profess to belong. Tell us
therefore, the end ye have in view. Arrived here by such an improper way,
why accept ye not the worship I offer? What is your motive for coming to
me? Thus addressed by the king, the high-souled Krishna, well-skilled in
speech, thus replied unto the monarch in a calm and grave voice.

"Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and
Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow
of Snataka. This vow, besides, hath (many) especial and general rules. A
Kshatriya observing this vow with especial rules always achieve
prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas
again, O king, exhibit their energy by their arms and not in speech. It
is, therefore, O son of Vrihadratha, that the speeches uttered by a
Kshatriya are never audacious. O monarch, the creator hath planted his
own energy in the aim of the Kshatriya. If thou wishest to behold it,
thou shalt certainly behold it today. These are the rules of the
ordinance, viz., that an enemy's abode should be entered through a wrong
gate and a friend's abode through the right one. And know, O monarch,
that this also is our eternal vow that having entered the foe's abode for
the accomplishment of our purpose, we accept not the worship offered to
us!"



SECTION XXII

"Jarasandha said,--'I do not recollect if I ever acted injuriously
towards ye! Even upon a careful mental scrutiny I fail to see the injury
I did unto ye. When I have never done ye an injury, why, ye Brahmanas do
ye regard me, who am innocent, as your foe? O, answer me truly, for this,
indeed, is the rule followed by the honest. The mind is pained at the
injury to one's pleasure and morality. That Kshatriya who injures an
innocent man's (sources of) pleasure and morality even if he be otherwise
a great warrior and well-versed in all rules of morality, obtains,
without any doubt the fate of sinners (hereafter) and falls off from
prosperity. The practices of the Kshatriyas are the best of those that
are honest in the three worlds Indeed, those that are acquainted with
morality applaud the Kshatriya practices. Adhering to those practices of
my order with steady soul, I never injure those that are under me. In
bringing this charge, therefore, against me, it appears that ye speak
erroneously!'

"Krishna said,--'O thou of mighty arms, there is a certain person of the
head of a (royal) line who upholdeth the dignity of his race At his
command have we come against thee. Thou hast brought, O king, many of the
Kshatriyas of the world as captives (to thy city.) Having perpetrated
that wicked wrong how dost thou regard thyself as innocent? O best of
monarchs, how can a king act wrongfully towards other virtuous kings? But
thou, O king, treating other kings with cruelty, seekest to offer them as
sacrifice unto the god Rudra! O son of Vrihadratha, this sin committed by
thee may touch even us, for as we are virtuous in our practices, we are
capable of protecting virtue. The slaughter of human being as sacrifice
unto the gods is never seen. Why dost thou, therefore, seek to perform a
sacrifice unto god Sankara by slaughtering human beings? Thou art
addressing persons belonging to thy own order as animals (fit for
sacrifice)! Fool as thou art, who else, O Jarasandha, is capable of
behaving in this way? One always obtaineth the fruits of whatever acts
one performeth under whatever circumstances. Therefore, desirous as we
are of helping all distressed people, we have, for the prosperity of our
race, come hither to slay thee, the slaughterer of our relatives. Thou
thinkest that there is no man among the Kshatriyas (equal to thee). This,
O king, is a great error of judgment on thy part. What Kshatriya is
there, O king, who endued with greatness of soul and recollecting the
dignity of his own parentage, would not ascend to eternal heaven that
hath not its like anywhere, falling in open fight? Know O bull among men,
that Kshatriyas engage themselves in battle, as persons installed in
sacrifices, with heaven in view, and vanquish the whole world! Study of
the Vedas, great fame, ascetic penances, and death in battle, are all
acts that lead to heaven. The attainment of heaven by the three other
acts may be uncertain, but death in battle hath that for its certain
consequence. Death in battle is the sure cause of triumph like Indra's.
It is graced by numerous merits. It is for this reason that he of a
hundred sacrifices (Indra) hath become what he is, and by vanquishing the
Asuras he ruleth the universe. Hostility with whom else than thee is so
sure of leading to heaven, proud as thou art of the excessive strength of
thy vast Magadha host? Don't disregard others, O king. Valour dwelleth in
every man. O king of men, there are many men whose valour may be equal or
superior to thine. As long as these are not known, so long only art thou
noted for thy valour. Thy prowess, O king, can be borne by us. It is,
therefore, that I say so. O king of Magadha, cast off thy superiority and
pride in the presence of those that are thy equals. Go not, O king, with
thy children and ministers and army, into the regions of Yama.
Damvodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with
destruction, along with all their forces, for having disregarded their
superiors. Desirous of liberating the captive monarchs from thee, know
that we are certainly not Brahmanas. I am Hrishesha otherwise called
Sauri, and these two heroes among men are the sons of Pandu. O king of
Magadha, we challenge thee. Fight standing before us. Either set free all
the monarchs, or go thou to the abode of Yama.

"Jarasandha said,--'I never make a captive of a king without first
vanquishing him. Who hath been kept here that hath not been defeated in
war? This, O Krishna, it hath been said, is the duty that should be
followed by the Kshatriyas, viz., to bring others under sway by the
exhibition of prowess and then to treat them as slaves. Having gathered
these monarchs with the intention of offering them as sacrifices unto the
god, how shall I, O Krishna, from fear liberate them to-day, when I
recollect also the duty I have recited of a Kshatriya? With troops
against troops arrayed in order of battle, or alone against one, or
against two, or against three, at the same time or separately, I am ready
to fight.'"

Vaisampayana said,--"Having spoken thus, and desiring to fight with those
heroes of terrible achievements, king Jarasandha ordered (his son)
Sahadeva to be installed on the throne. Then, O bull of the Bharata race,
the king, on the eve of battle, thought of his two generals Kausika and
Chitrasena. These two, O king, were formerly called by everybody in the
world of men by the respectful appellations of Hansa and Dimvaka. And, O
monarch, that tiger among men, the lord Sauri ever devoted to truth, the
slayer of Madhu, the younger brother of Haladhara, the foremost of all
persons having their senses under complete control, keeping in view the
command of Brahma and remembering that the ruler of Magadha was destined
to be slain in battle by Bhima and not by the descendant of Madhu
(Yadavas), desired not to slay himself king Jarasandha, that foremost of
all men endued with strength, that hero possessed of the prowess of a
tiger, that warrior of terrible valour."



SECTION XXIII

Vaisampayana said,--'then that foremost of all speakers, Krishna of the
Yadava race, addressing king Jarasandha who was resolved upon fighting,
said,--'O king, with whom amongst us three dost thou desire to fight? Who
amongst us shall prepare himself for battle (with thee)?' Thus addressed,
the ruler of Magadha, king Jarasandha of great splendour, expressed his
desire for fighting with Bhima. The priest then, bringing with him the
yellow pigment obtained from the cow and garlands of flowers and other
auspicious articles, as also various excellent medicines for restoring
lost consciousness and alleviating pain, approached Jarasandha, panting
for battle. The king Jarasandha, on whose behalf propitiatory ceremonies
with benedictions were performed by a renowned Brahmana, remembering the
duty of a Kshatriya dressed himself for battle. Taking off his crown and
binding his hair properly, Jarasandha stood up like an ocean bursting its
continents. Then the monarch possessed of terrible prowess, addressing
Bhima. said, 'I will fight with thee. It is better to be vanquished by a
superior person.' And saying this, Jarasandha, that represser of all foes
endued, rushed with great energy at Bhimasena like the Asura Vala or old
who rushed at the chief of the celestials. And the mighty Bhimasena, on
whose behalf the gods had been invoked by Krishna, that cousin of his,
having consulted with advanced towards Jarasandha, impelled by the desire
of fight. Then those tigers among men, those heroes of great prowess,
with their bare arms as their only weapons, cheerfully engaged themselves
in the encounter, each desirous of vanquishing the other. And seizing
each other's arms and twining each other's legs, (at times) they slapped
their arm-pits, causing the enclosure to tremble at the sound. And
frequently seizing each other's necks with their hands and dragging and
pushing it with violence, and each pressing every limb of his body
against every limb of the other, they continued, O exalted one, to slap
their arm-pits (at time). And sometimes stretching their arms and
sometimes drawing them close, and now raising them up and now dropping
them down, they began to seize each other. And striking neck against neck
and forehead against forehead, they caused fiery sparks to come out like
flashes of lightning. And grasping each other in various ways by means of
their arms, and kicking each other with such violence as to affect the
innermost nerves, they struck at each other's breasts with clenched
fists. With bare arms as their only weapons roaring like clouds they
grasped and struck each other like two mad elephants encountering each
other with their trunks. Incensed at each other's blow, they fought on
dragging and pushing each other and fiercely looking at each other like
two wrathful lions. And each striking every limb of the other with his
own and using his arms also against the other, and catching hold of each
other's waist, they hurled each other to a distance. Accomplished in
wrestling, the two heroes clasping each other with their arms and each
dragging the other unto himself, began to press each other with great
violence. The heroes then performed those grandest of all feats in
wrestling called Prishtabhanga, which consisted in throwing each other
down with face towards the earth and maintaining the one knocked down in
that position as long as possible. And employing his arms, each also
performed the feats called Sampurna-murchcha and Purna-kumbha. At times
they twisted each other's arms and other limbs as if these were vegetable
fibres that were to be twisted into chords. And with clenched fists they
struck each other at times, pretending to aim at particular limbs while
the blows descended upon other parts of the body. It was thus that those
heroes fought with each other. The citizens consisting of thousands, of
Brahmanas, Kshatriyas and Vaisyas and Sudras, and even women and the
aged, O tiger among men, came out and gathered there to behold the fight.
And the crowd became so great that it was one solid mass of humanity with
no space between body and body. The sound the wrestlers made by the
slapping of their arms, the seizing of each other's necks for bringing
each other down, and the grasping of each other's legs for dashing each
other to the ground, became so loud that it resembled the roar of thunder
or of falling cliffs. Both of them were foremost of mighty men, and both
took great delight in such encounter. Desirous of vanquishing the other,
each was on the alert for taking advantage of the slightest lapse of the
other. And, O monarch, the mighty Bhima and Jarasandha fought terribly on
in those lists, driving the crowd at times by the motions of their hands
like Vritra and Vasava of old. Thus two heroes, dragging each other
forward and pressing each other backward and with sudden jerks throwing
each other face downward and sideways, mangled each other dreadfully. And
at times they struck each other with their knee-joints. And addressing
each other loudly in stinging speeches, they struck each other with
clenched fists, the blows descending like a mass of stone upon each
other. With broad shoulders and long arms and both well-skilled in
wrestling encounters, they struck each other with those long arms of
theirs that were like maces of iron. That encounter of the heroes
commenced on the first (lunar) day of the month of Kartic (October) and
the illustrious heroes fought on without intermission and food, day and
night, till the thirteenth lunar day. It was on the night of the
fourteenth of the lunar fortnight that the monarch of Magadha desisted
from fatigue. And O king, Janardana beholding the monarch tired,
addressed Bhima of terrible deeds, and as if to stimulate him said,--'O
son of Kunti, a foe that is fatigued cannot be pressed for if pressed at
such a time he may even die. Therefore, O son of Kunti, this king should
not be oppressed by thee. On the other hand, O bull of the Bharata race,
fight with him With thy arms, putting forth as much strength only as thy
antagonist hath now left!' Then that slayer of hostile heroes, the son of
Pandu, thus addressed by Krishna, understood the plight of Jarasandha and
forthwith resolved upon taking his life. And that foremost of all men
endued with strength, that prince of the Kuru race, desirous of
vanquishing the hitherto unvanquished Jarasandha, mustered all his
strength and courage."



SECTION XXIV

Vaisampayana said,--"thus addressed, Bhima firmly resolved upon slaying
Jarasandha, replied unto Krishna of the Yadu race, saying,--O tiger of
the Yadu race, O Krishna, this wretch that yet stayeth before me with
sufficient strength and bent upon fight, should not be forgiven by me.
Hearing these words of Vrikodara (Bhima), that tiger among men, Krishna,
desiring to encourage that hero to accomplish the death of Jarasandha
without any delay, answered,--'O Bhima, exhibit today upon Jarasandha the
strength thou hast luckily derived, the might thou hast obtained from
(thy father), the god Maruta.' Thus addressed by Krishna, Bhima, that
slayer of foes, holding up in the air the powerful Jarasandha, began to
whirl him on high. And, O bull of the Bharata race, having so whirled him
in the air full hundred times, Bhima pressed his knee against
Jarasandha's backbone and broke his body in twain. And having killed him
thus, the mighty Vrikodara uttered a terrible roar. And the roar of the
Pandava mingling with that death knell of Jarasandha, while he was being
broken on Bhima's knee, caused a loud uproar that struck fear into the
heart of every creature. And all the citizens of Magadha became dumb with
terror and many women were even prematurely delivered. And hearing those
roars, the people of Magadha thought that either the Himavat was tumbling
down or the earth itself was being rent asunder. And those oppressors of
all foes then, leaving the lifeless body of the king at the palace gate
where he lay as one asleep, went out of the town. And Krishna, causing
Jarasandha's car furnished with an excellent flagstaff to be made ready
and making the brothers (Bhima and Arjuna) ride in it, went in and
released his (imprisoned) relatives. And those kings rescued from
terrible fate, rich in the possession of jewels, approaching Krishna made
presents unto him of jewels and gems. And having vanquished his foe,
Krishna furnished with weapons and unwounded and accompanied by the kings
(he had released), came out of Girivraja riding in that celestial car (of
Jarasandha). And he also who could wield the bow with both hands
(Arjuna), who was incapable of being vanquished by any of the monarchs on
earth, who was exceedingly handsome in person and well-skilled in the
destruction of the foe, accompanied by the possessor of great strength
(Bhima), came out of that tort with Krishna driving the car whereon he
rode. And that best of cars, incapable of being vanquished by any king,
ridden in by those warriors Bhima and Arjuna, and driven by Krishna,
looked exceedingly handsome. Indeed, it was upon that car that Indra and
Vishnu had fought of old in the battle (with the Asuras) in which Taraka
(the wife of Vrihaspati) had become the immediate cause of much
slaughter. And riding upon that car Krishna now came out of the
hill-fort. Possessed of the splendour of heated gold, and decked with
rows of jingling bells and furnished with wheels whose clatter was like
the roar of clouds, and ever victorious in battle, and always
slaughtering the foe against whom it was driven, it was that very car
riding upon which Indra had slain ninety-nine Asuras of old. And those
bulls among men (the three cousins) having obtained that car became
exceedingly glad. The people of Magadha, behold the long-armed Krishna
along with the two brothers, seated in that car (of Jarasandha) wondered
much. O Bharata, that car, whereunto were yoked celestial horses and
which possessed the speed of the wind, thus ridden upon by Krishna,
looked exceedingly beautiful. And upon that best of cars was a flag-staff
without being visibly attached thereto, and which was the product of
celestial skill. And the handsome flag-staff, possessed of the splendour
of the rainbow, could be seen from the distance of a yojana. And Krishna
while, coming out, thought of Garuda. And Garuda, thought of by his
master, came thither in no time, like a tree of vast proportions standing
in a village worshipped by all. Garuda of immense weight of body and
living upon snakes sat upon that excellent car along with the numberless
open-mouthed and frightfully-roaring creatures on its flag-staff. And
thereupon that best of cars became still more dazzling with its splendour
and was as incapable of being looked at by created being as the midday
sun surrounded by a thousand rays. And, O king, such was that best of
flag-staffs of celestial make that it never struck against any tree nor
could any weapon injure it at all even though visible to men's eyes. And
Achyuta, that tiger among men, riding with the two sons of Pandu upon
that celestial car, the clatter of whose wheels was like the roar of the
clouds, came out of Girivraja. The car upon which Krishna rode had been
obtained by king Vasu from Vasava, and from Vasu by Vrihadratha, and from
the latter in due course by king Jarasandha. And he of long arms and eyes
like lotus-petals and possessed of illustrious reputation, coming out of
Girivraja, stopped (for some time) on a level plain outside the town.
And, O king, all the citizens then, with the Brahmanas at their head,
hastened thither to adore him with due religious rites. And the kings who
had been released from confinement worshipped the slayer of Madhu with
reverence, and addressing him with eulogies said,--O thou of long arms,
thou hast to-day rescued us, sunk in the deep mire of sorrow in the hand
of Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted
by the might of Bhima and Arjuna, is most extraordinary. O Vishnu,
languishing as we all were in the terrible hill-fort of Jarasandha, it
was verily from sheer good fortune alone that thou hast rescued us, O son
of the Yadu race, and achieved thereby a remarkable reputation. O tiger
among men, we bow down to thee. O, command us what we shall do. However
difficult of accomplishment, thy command being made known to us, O lord
(Krishna), it will at once be accomplished by us. Thus addressed by the
monarchs, the high-souled Hrishikesa gave them every assurance and
said,--'Yudhishthira is desirous of performing the sacrifice of Rajasuya.
That monarch, ever guided by virtue, is solicitous of acquiring the
imperial dignity. Having known this from me assist ye him in his
endeavours. Then, O king, all those monarchs with joyous hearts accepted
the words of Krishna, saying,--'So be it! And saying this, those lords of
earth made presents of jewels unto him of the Dasarha race. And Govinda,
moved by kindness towards them, took a portion of those presents,

"Then the son of Jarasandha, the high-souled Sahadeva, accompanied by his
relatives and the principal officers of state, and with his priest in
front came thither. And the prince, bending himself low and making large
presents of jewels and precious stones, worshipped Vasudeva, that god
among men. Then that best of men, Krishna, giving every assurance unto
the prince afflicted with fear, accepted those presents of his of great
value. And Krishna joyfully installed the prince there and then in the
sovereignty of Magadha. And the strong-armed and illustrious son of
Jarasandha, thus installed on the throne by those most exalted of men and
having obtained the friendship of Krishna and treated with respect and
kindness by the two sons of Pritha, re-entered the city of his father.
And that bull amongst men, Krishna, accompanied by the sons of Pritha and
graced with great good fortune, left the city of Magadha, laden with
numerous jewels. Accompanied by the two sons of Pandu, Achyuta (Krishna)
arrived at Indraprastha, and approaching Yudhishthira joyfully addressing
that monarch said,--'O best of kings, from good fortune, the mighty
Jarasandha hath been slain by Bhima, and the kings confined (at
Girivraja) have been all set free. From good fortune also, these two,
Bhima and Dhananjaya, are well and arrived, O Bharata, it their own city
unwounded. Then Yudhishthira worshipped Krishna as he deserved and
embraced Bhima and Arjuna in joy. And the monarch who had no enemy,
having obtained victory through the agency of his brothers in consequence
of the death of Jarasandha, gave himself up to pleasure and merriment
with all his brothers. And the oldest son of Pandu (Yudhisthira) together
with his brothers approached the kings who had come to Indraprastha and
entertaining and worshipping them, each according to his age, dismissed
them all. Commanded by Yudhishthira those kings with joyful hearts, set
out for their respective countries without loss of time, riding upon
excellent vehicles. Thus, O king, did that tiger among men. Janardana of
great intelligence, caused his foe Jarasandha to be slain through the
instrumentality of the Pandavas. And, O Bharata, that chastiser of all
foes having thus caused Jarasandha to be slain, took leave of
Yudhishthira and Pritha, and Draupadi and Subhadra, and Bhimasena and
Arjuna and the twins Nakula and Sahadeva. After taking leave of
Dhananjaya also, he set out for his own city (of Dwarka), riding upon
that best of cars of celestial make, possessed of the speed of the mind
and given unto him by Yudhishthira, filling the ten points of the horizon
with the deep rattle of its wheels. And, O bull of the Bharata race, just
as Krishna was on the point of setting out, the Pandavas with
Yudhishthira at their head walked round that tiger among men who was
never fatigued with exertion.'

"And after the illustrious Krishna, the son of Devaki, had departed (from
Indraprastha) having acquired that great victory and having also
dispelled the fears of the kings, that feat, O Bharata, swelled the fame
of the Pandavas. And, O king, the Pandavas passed their days, continuing
to gladden the heart of Draupadi. And at that time, whatever was proper
and consistent with virtue, pleasure, and profit, continued to be
properly executed by king Yudhishthira in the exercise of his duties of
protecting his subjects."



SECTION XXV

(Digvijaya Parva)

Vaisampayana said,--Arjuna, having obtained that best of bows and that
couple of inexhaustible quivers and that car and flag-staff, as also that
assembly-house, addressing Yudhisthira said,--Bow, weapons, great energy,
allies, territory, fame, army-those, O king, difficult of acquisition
however desirable, have all been obtained by me. I think, therefore, that
what should now be done is for the swelling up of our treasury. I desire,
O best of monarchs, to make the kings (of the earth) pay tributes to us.
I desire to set out, in an auspicious moment of a holy day of the moon
under a favourable constellation for the conquest of the direction that
is presided over by the Lord of treasures (viz. the North)."

Vaisampayana continued,--"King Yudhisthira the just, hearing these words
of Dhananjaya, replied unto him in a grave and collected tone, saying,--O
bull of the Bharata race, set thou out, having made holy Brahmanas utter
benedictions on thee, to plunge thy enemies in sorrow and to fill thy
friend with joy. Victory, O son of Pritha, will surely be thine, and thou
wilt surely obtain thy desires fulfilled.

"Thus addressed, Arjuna, surrounded by a large host, set out in that
celestial car of wonderful achievements he had obtained from Agni. And
Bhimasena also, and those bull among men, the twins, dismissed with
affection by Yudhishthira the just set out, each at the head of a large
army. And Arjuna, the son of the chastiser of Paka then brought under
subjugation that direction (the North) which was presided over by the
Lord of treasures. And Bhimasena overcome by force the East and Sahadeva
the South, and Nakula, O king, acquainted with all the weapons, conquered
the West. Thus while his brothers were so employed, the exalted king
Yudishthira the just stayed within Khandavaprastha in the enjoyment of
great affluence in the midst of friends and relatives."

"Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy mother,
as thou art to me, so is Yudhishthira also. I shall do all this. Tell me,
what else I may do for thee."



SECTION XXVI

Vaisampayana continued,--thus addressed, Dhananjaya replied unto
Bhagadatta, saying,--'If thou wilt give thy promise to do this, thou hast
done all I desire. And having thus subjugated the king of Pragjyotisha,
Dhananjaya of long arms, the son of Kunti, then marched towards the
north--the direction presided over by the lord of treasures. That bull
amongst men, that son of Kunti, then conquered the mountainous tracts and
their outskirts, as also the hilly regions. And having conquered all the
mountains and the kings that reigned there, and bringing them under his
sway, he exacted tributes from all. And winning the affections of those
kings and uniting himself with them, he next marched, O king, against
Vrihanta, the king of Uluka, making this earth tremble with the sound of
his drums, the clatter of his chariot-wheels, and the roar of the
elephants in his train. Vrihanta, however, quickly coming out of his city
followed by his army consisting of four kinds of troops, gave battle to
Falguna (Arjuna). And the fight that took place between Vrihanta and
Dhananjaya was terrible. It so happened that Vrihanta was unable to bear
the prowess of the son of Pandu. Then that invincible king of the
mountainous region regarding the son of Kunti irresistible, approached
him with all his wealth. Arjuna snatched out the kingdom from Vrihanta,
but having made peace with him marched, accompanied by that king, against
Senavindu whom he soon expelled from his kingdom. After this he
subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas,
and the kings of those countries and peoples. Hereafter at the command of
Yudhishthira, O monarch, Arjuna, did not move from the city of Senavindu
but sent his troops only and brought under his sway those five countries
and peoples. For Arjuna, having arrived at Devaprastha, the city of
Senavindu, took up his quarters there with his army consisting of four
kinds of forces. Thence, surrounded by the kings and the peoples he had
subjugated, the hero marched against king Viswagaswa--that bull of Puru's
race. Having vanquished in battle the brave mountaineers, who were all
great warriors, the son of Pandu, O king, then occupied with the help of
his troops, the town protected by the Puru king. Having vanquished in
battle the Puru king, as also the robber tribes, of the mountains, the
son of Pandu brought under his sway the seven tribes called
Utsava-sanketa. That bull of the Kshatriya race then defeated the brave
Kshatriyas of Kashmira and also king Lohita along with ten minor chiefs.
Then the Trigartas, the Daravas, the Kokonadas, and various other
Kshatriyas, O king, advanced against the son of Pandu. That Prince of the
Kuru race then took the delightful town of Avisari, and then brought
under his sway Rochamana ruling in Uraga. Then the son of Indra (Arjuna),
putting forth his might, pressed the delightful town of Singhapura that
was well-protected with various weapons. Then Arjuna, that bull amongst
the son of Pandu, at the head of all his troops, fiercely attacked the
regions called Suhma and Sumala. Then the son of Indra, endued with great
prowess, after pressing them with great force, brought the Valhikas
always difficult of being vanquished, under his sway. Then Falguna, the
son of Pandu, taking with him a select force, defeated the Daradas along
with the Kambojas. Then the exalted son of Indra vanquished the robber
tribes that dwelt in the north-eastern frontier and those also that dwelt
in the woods. And, O great king, the son of Indra also subjugated the
allied tribes of the Lohas, the eastern Kambojas, and northern Rishikas.
And the battle with the Rishikas was fierce in the extreme. Indeed, the
fight that took place between them and the son of Pritha was equal to
that between the gods and the Asuras in which Taraka (the wife of
Vrihaspati) had become the cause of so much slaughter. And defeating, O
king, the Rishikas in the field of battle, Arjuna took from them as
tribute eight horses that were of the colour of the parrot's breast, as
also other horses of the hues of the peacock, born in northern and other
climes and endued with high speed. At last having conquered all the
Himalayas and the Nishkuta mountains, that bull among men, arriving at
the White mountains, encamped on its breast."



SECTION XXVII

Vaisampayana said,--"that heroic and foremost of the Pandavas endued with
great energy, crossing the White mountains, subjugated the country of the
Limpurushas ruled by Durmaputra, after a collision involving a great
slaughter of Kshatriyas, and brought the region under his complete sway.
Having reduced that country, the son of Indra (Arjuna) with a collected
mind marched at the head of his troops to the country called Harataka,
ruled by the Guhakas. Subjugating them by a policy of conciliation, the
Kuru prince beheld (in that region) that excellent of lakes called Manasa
and various other lakes and tanks sacred to the Rishis. And the exalted
prince having arrived at the lake Manasa conquered the regions ruled by
the Gandharvas that lay around the Harataka territories. Here the
conqueror took, as tribute from the country, numerous excellent horses
called Tittiri, Kalmasha, Manduka. At last the son of the slayer of Paka,
arriving in the country of North Harivarsha desired to conquer it.
Thereupon certain frontier-guards of huge bodies and endued with great
strength and energy, coming to him with gallant hearts, said, 'O son of
Pritha, this country can be never conquered by thee. If thou seekest thy
good, return hence. He that entereth this region, if human, is sure to
perish. We have been gratified with thee; O hero, thy conquests have been
enough. Nor is anything to be seen here, O Arjuna, that may be conquered
by thee. The Northern Kurus live here. There cannot be war here. Even if
thou enterest it, thou will not be able to behold anything, for with
human eyes nothing can be seen here. If, however thou seekest anything
else, O Bharata tell us, O tiger among men, so that we may do thy
bidding. Thus addressed by them, Arjuna smilingly addressing them,
said,--'I desire the acquisition of the imperial dignity by Yudhishthira
the just, of great intelligence. If your land is shut against human
beings, I shall not enter it. Let something be paid unto Yudhishthira by
ye as tribute. Hearing these words of Arjuna, they gave him as tribute
many cloths and ornaments of celestial make, silks of celestial texture
and skins of celestial origin.

"It was thus that tiger among men subjugated the countries that lay to
the North, having fought numberless battles with both Kshatriya and
robber tribes. And having vanquished the chiefs and brought them under
his sway he exacted from them much wealth, various gems and jewels, the
horses of the species called Tittiri and Kalmasha, as also those of the
colour of the parrot's wings and those that were like the peacocks in hue
and all endued with the speed of the wind. And surrounded, O king, by a
large army consisting of the four kinds of forces, the hero came back to
the excellent city of Sakraprastha. And Partha offered the whole of that
wealth, together with the animals he had brought, unto Yudhishthira the
just. And commanded by the monarch, the hero retired to a chamber of the
palace for rest."



SECTION XXVIII

Vaisampayana said,--in the meantime, Bhimasena also endued with great
energy, having obtained the assent of Yudhishthira the just marched
towards the eastern direction. And the tiger among the Bharatas,
possessed of great valour and ever increasing the sorrows of his foes,
was accompanied by a mighty host with the full complement of elephants
and horses and cars, well-armed and capable of crushing all hostile
kingdoms. That tiger among men, the son of Pandu, going first into the
great country of the Panchalas, began by various means to conciliate that
tribe. Then that hero, that bull of the Bharata race, within a short
time, vanquished the Gandakas and the Videhas. That exalted one then
subjugated the Dasarnas. There in the country of the Dasarnas, the king
called Sudharman with his bare arms fought a fierce battle with
Bhimasena. And Bhimasena, beholding that feat of the illustrious king,
appointed the mighty Sudharman as the first in command of his forces.
Then Bhima of terrible prowess marched towards the east, causing the
earth itself to tremble with the tread of the mighty host that followed
him. Then that hero who in strength was the foremost of all strong men
defeated in battle Rochamana, the king of Aswamedha, at the head of all
his troops. And the son of Kunti, having vanquished that monarch by
performing feats that excelled in fierceness, subjugated the eastern
region. Then that prince of the Kuru race, endued with great prowess
going into the country of Pulinda in the south, brought Sukumara and the
king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata
race, at the command of Yudhishthira the just marched against Sisupala of
great energy. The king of Chedi, hearing of the intentions of the son of
Pandu, came out of his city. And that chastiser of all foes then received
the son of Pritha with respect. Then, O king, those bulls of the Chedi
and the Kuru lines, thus met together, enquired after each other's
welfare. Then, O monarch, the king of Chedi offered his kingdom unto
Bhima and said smilingly,--'O sinless one, upon what art thou bent?' And
Bhima thereupon represented unto him the intentions of king Yudhishthira.
And Bhima dwelt there, O king, for thirty nights, duly entertained by
Sisupala. And after this he set out from Chedi with his troops and
vehicles."



SECTION XXIX

Vaisampayana said,--that chastiser of all foes then vanquished king
Srenimat of the country of Kumara, and then Vrihadvala, the king of
Kosala. Then the foremost of the sons of Pandu, by performing feats
excelling in fierceness, defeated the virtuous and mighty king
Dirghayaghna of Ayodhya. And the exalted one then subjugated the country
of Gopalakaksha and the northern Kosalas and also the king of Mallas. And
the mighty one, arriving then in the moist region at the foot of the
Himalayas soon brought the whole country under his sway. And that bull of
Bharata race brought under control in this way diverse countries. And
endued with great energy and in strength the foremost of all strong men,
the son of Pandu next conquered the country of Bhallata, as also the
mountain of Suktimanta that was by the side of Bhallata. Then Bhima of
terrible prowess and long arms, vanquishing in battle the unretreating
Suvahu the king of Kasi, brought him under complete sway. Then that bull
among the sons of Pandu overcame in battle, by sheer force, the great
king Kratha reigning in the region lying about Suparsa. Then the hero of
great energy vanquished the Matsya and the powerful Maladas and the
country called Pasubhumi that was without fear or oppression of any kind.
And the long-armed hero then, coming from that land, conquered Madahara,
Mahidara, and the Somadheyas, and turned his steps towards the north. And
the mighty son of Kunti then subjugated, by sheer force, the country
called Vatsabhumi, and the king of the Bhargas, as also the ruler of the
Nishadas and Manimat and numerous other kings. Then Bhima, with scarcely
any degree of exertion and very soon, vanquished the southern Mallas and
the Bhagauanta mountains. And the hero next vanquished, by policy alone,
the Sarmakas and the Varmakas. And that tiger among men then defeated
with comparative ease that lord of earth, Janaka the king of the Videhas.
And the hero then subjugated strategically the Sakas and the barbarians
living in that part of the country. And the son of Pandu, sending forth
expeditions from Videha, conquered the seven kings of the Kiratas living
about the Indra mountain. The mighty hero then, endued with abundant
energy, vanquished in battle the Submas and the Prasuhmas. And winning
them over to his side, the son of Kunti, possessed of great strength,
marched against Magadha. On his way he subjugated the monarchs known by
the names of Danda and Dandadhara, And accompanied by those monarchs, the
son of Pandu marched against Girivraja. After bringing the son of
Jarasandha under his sway by conciliation and making him pay tribute, the
hero then accompanied by the monarchs he had vanquished, marched against
Kansa. And making the earth tremble by means of his troops consisting of
the four kinds of forces, the foremost of the Pandavas then encountered
Karna that slayer of foes. And, O Bharata, having subjugated Karna and
brought him under his sway, the mighty hero then vanquished the powerful
king of the mountainous regions. And the son of Pandu then slew in a
fierce encounter, by the strength of his arms, the mighty king who dwelt
in Madagiri. And the Pandava then, O king, subjugated in battle those
strong and brave heroes of fierce prowess, viz., the heroic and mighty
Vasudeva, the king of Pundra and king Mahaujah who reigned in
Kausika-kachchha, and then attacked the king of Vanga. And having
vanquished Samudrasena and king Chandrasena and Tamralipta, and also the
king of the Karvatas and the ruler of the Suhmas, as also the kings that
dwelt on the sea-shore, that bull among the Bharatas then conquered all
Mlechchha tribes. The mighty son of the wind-god having thus conquered
various countries, and exacting tributes from them all advanced towards
Lohity. And the son of Pandu then made all the Mlechchha kings dwelling
in the marshy regions on the sea-coast, pay tributes and various kinds of
wealth, and sandal wood and aloes, and clothes and gems, and pearls and
blankets and gold and silver and valuable corals. The Mlechchha kings
showered upon the illustrious son of Kunti a thick downpour of wealth
consisting of coins and gems counted by hundreds of millions. Then
returning to Indraprastha, Bhima of terrible prowess offered the whole of
that wealth unto king Yudhisthira the just."



SECTION XXX

Vaisampayana said,--"thus also Sahadeva, dismissed with affection by king
Yudhisthira the just, marched towards the southern direction accompanied
by a mighty host. Strong in strength, that mighty prince of the Kuru
race, vanquishing completely at the outset the Surasenas, brought the
king of Matsya under his sway. And the hero then, defeating Dantavakra,
the mighty king of the Adhirajas and making him pay tribute,
re-established him on his throne. The prince then brought under his sway
Sukumara and then king Sumitra, and he next vanquished the other Matsyas
and then the Patacharas. Endued with great intelligence, the Kuru warrior
then conquered soon enough the country of the Nishadas and also the high
hill called Gosringa, and that lord of earth called Srenimat. And
subjugating next the country called Navarashtra, the hero marched against
Kuntibhoja, who with great willingness accepted the sway of the
conquering hero. And marching thence to the banks of the Charmanwati, the
Kuru warrior met the son of king Jamvaka, who had, on account of old
hostilities, been defeated before by Vasudeva. O Bharata, the son of
Jamvaka gave battle to Sahadeva. And Sahadeva defeating the prince
marched towards the south. The mighty warrior then vanquished the Sekas
and others, and exacted tributes from them and also various kinds of gems
and wealth. Allying himself with the vanquished tribes the prince then
marched towards the countries that lay on the banks of the Narmada. And
defeating there in battle the two heroic kings of Avanti, called Vinda
and Anuvinda, supported by a mighty host, the mighty son of the twin gods
exacted much wealth from them. After this the hero marched towards the
town of Bhojakata, and there, O king of unfading glory, a fierce
encounter took place between him and the king of that city for two whole
days. But the son of Madri, vanquishing the invincible Bhismaka, then
defeated in battle the king of Kosala and the ruler of the territories
lying on the banks of the Venwa, as also the Kantarakas and the kings of
the eastern Kosalas. The hero then defeating both the Natakeyas and the
Heramvaks in battle, and subjugating the country of Marudha, reduced
Munjagrama by sheer strength. And the son of Pandu then vanquished the
mighty monarchs of the Nachinas and the Arvukas and the various forest
king of that part of the country. Endued with great strength the hero
then reduced to subjection king Vatadhipa. And defeating in battle the
Pulindas, the hero then marched southward. And the younger brother of
Nakula then fought for one whole day with the king of Pandrya. The
long-armed hero having vanquished that monarch marched further to the
south. And then he beheld the celebrated caves of Kishkindhya and in that
region fought for seven days with the monkey-kings Mainda and Dwivida.
Those illustrious kings however, without being tired an the encounter,
were gratified with Sahadeva. And joyfully addressing the Kuru prince,
they said,--'O tiger among the sons of Pandu, go hence, taking with the
tribute from us all. Let the mission of the king Yudhishthira the just
possessed of great intelligence, be accomplished without hindrance. And
taking jewels and gems from them all, the hero marched towards the city
of Mahishmati, and there that bull of men did battle with king Nila. The
battle that took place between king Nila and the mighty Sahadeva the son
of Pandu, that slayer of hostile heroes, was fierce and terrible. And the
encounter was an exceedingly bloody one, and the life of the hero himself
was exposed to great risk, for the god Agni himself assisted king Nila in
that fight. Then the cars, heroes, elephants, and the soldiers in their
coats of mail of Sahadeva's army all appeared to be on fire. And
beholding this the prince of the Kuru race became exceedingly anxious.
And, O Janamejaya, at sight of this the hero could not resolve upon what
he should do.

Janamejaya said,--O regenerate one, why was it that the god Agni become
hostile in battle unto Sahadeva, who was fighting simply for the
accomplishment of a sacrifice (and therefore, for the gratification of
Agni himself)?

Vaisampayana said,--'It is said, O Janamejaya, that the god Agni while
residing in Mahishmati, earned the reputation of a lover. King Nila had a
daughter who was exceedingly beautiful. She used always to stay near the
sacred fire of her father, causing it to blaze up with vigour. And it so
happened that king Nila's fire, even if fanned, would not blaze up till
agitated by the gentle breath of that girl's fair lips. And it was said
in King Nila's palace and in the house of all his subjects that the god
Agni desired that beautiful girl for his bride. And it so happened that
he was accepted by the girl herself. One day the deity assuming the form
of a Brahmana, was happily enjoying the society of the fair one, when he
was discovered by the king. And the virtuous king thereupon ordered the
Brahmana to be punished according to law. At this the illustrious deity
flamed up in wrath. And beholding this, the king wondered much and bent
his head low on the ground. And after some time the king bowing low
bestowed the daughter of his upon the god Agni, disguised as a Brahmana.
And the god Vibhabasu (Agni) accepting that fair-browed daughter of king
Nila, became gracious unto that monarch. And Agni, the illustrious
gratifier of all desires also asked the monarch to beg a boon of him. And
the king begged that his troops might never be struck with panic while
engaged in battle. And from that time, O king, those monarchs who from
ignorance of this, desire to subjugate king Nila's city, are consumed by
Hutasana (Agni). And from that time, O perpetuator of the Kuru race, the
girls of the city of Mahishmati became rather unacceptable to others (as
wives). And Agni by his boon granted them sexual liberty, so that the
women of that town always roam about at will, each unbound to a
particular husband. And, O bull of the Bharata race, from that time the
monarchs (of other countries) forsake this city for fear of Agni. And the
virtuous Sahadeva, beholding his troops afflicted with fear and
surrounded by flames of fire, himself stood there immovable as a
mountain. And purifying himself and touching water, the hero (Sahadeva)
then addressed Agni, the god that sanctifieth everything, in these
words,--

'I bow unto thee, O thou whose track is always marked with smoke. These
my exertions are all for thee. O thou sanctifier of all, thou art the
mouth of the gods and thou art Sacrifice personified. Thou art called
Pavaka because thou sanctifiest everything, and thou art Havyavahana,
because thou carriest the clarified butter that is poured on thee. The
Veda have sprung for ministering unto thee, and, therefore, thou art
called Jataveda. Chief of the gods as thou art, thou art called
Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara,
Pingesa, Plavanga, Bhuritejah. Thou art he from whom Kumara (Kartikeya)
had his origin; thou art holy; thou art called Rudragarva and
Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu grant me life,
let Earth grant me nourishment and strength, and let Water grant me
prosperity. O Agni, thou who art the first cause of the waters, thou who
art of great purity, thou for ministering unto whom the Vedas have
sprung, thou who art the foremost of the deities, thou who art their
mouth, O purify me by thy truth. Rishis and Brahmanas, Deities and Asuras
pour clarified butter every day, according to the ordinance into thee
during sacrifices. Let the rays of truth emanating from thee, while thou
exhibitest thyself in those sacrifices, purify me. Smoke-bannered as thou
art and possessed of flames, thou great purifier from all sins born of
Vayu and ever present as thou art in all creatures, O purify me by the
rays of thy truth. Having cleansed myself thus cheerfully, O exalted one,
do I pray unto thee. O Agni, grant me now contentment and prosperity, and
knowledge and gladness.

Vaisampayana continued.--'He that will pour clarified butter into Agni
reciting these mantras, will ever be blessed with prosperity, and having
his soul under complete control will also be cleansed from all his sins.

"Sahadeva, addressing Agni again, said,--'O carrier of the sacrificial
libations, it behoveth thee not to obstruct a sacrifice!' Having said
this, that tiger among men--the son of Madri--spreading some kusa grass
on earth sat down in expectation of the (approaching) fire and in front
of those terrified and anxious troops of his. And Agni, too, like the
ocean that never transgresseth its continents, did not pass over his
head. On the other hand approaching Sahadeva quietly and addressing that
prince of the Kuru race, Agni that god of men gave him every assurance
and said,--'O thou of the Kuru race, rise up from this posture. O rise
up, I was only trying thee. I know all thy purpose, as also those of the
son of Dharma (Yudhisthira). But, O best of the Bharata race, as long as
there is a descendant of king Nila's line, so long should this town be
protected by me. I will, however O son of Pandu, gratify the desires of
thy heart. And at these words of Agni, O bull of the Bharata race, the
son of Madri rose up with a cheerful heart, and joining his hands and
bending his head worshipped that god of fire, sanctifier of all beings.
And at last, after Agni had disappeared, king Nila came there, and at the
command of that deity, worshipped with due rites Sahadeva, that tiger
among men--that master of battle. And Sahadeva accepted that worship and
made him pay tribute. And having brought king Nila under his sway thus,
the victorious son of Madri then went further towards the south. The
long-armed hero then brought the king of Tripura of immeasurable energy
under his sway. And next turning his forces against the Paurava kingdom,
he vanquished and reduced to subjection the monarch thereof. And the
prince, after this, with great efforts brought Akriti, the king of
Saurashtra and preceptor of the Kausikas under his sway. The virtuous
prince, while staying in the kingdom of Saurashtra sent an ambassador
unto king Rukmin of Bhishmaka within the territories of Bhojakata, who,
rich in possessions and intelligence, was the friend of Indra himself.
And the monarch along with his son, remembering their relationship with
Krishna, cheerfully accepted, O king, the sway of the son of Pandu. And
the master of battle then, having exacted jewels and wealth from king
Rukmin, marched further to the south. And, endued with great energy and
great strength, the hero then, reduced to subjection, Surparaka and
Talakata, and the Dandakas also. The Kuru warrior then vanquished and
brought under his subjection numberless kings of the Mlechchha tribe
living on the sea coast, and the Nishadas and the cannibals and even the
Karnapravarnas, and those tribes also called the Kalamukhas who were a
cross between human beings and Rakshasas, and the whole of the Cole
mountains, and also Surabhipatna, and the island called the Copper
island, and the mountain called Ramaka. The high-souled warrior, having
brought under subjection king Timingila, conquered a wild tribe known by
the name of the Kerakas who were men with one leg. The son of Pandu also
conquered the town of Sanjayanti and the country of the Pashandas and the
Karahatakas by means of his messengers alone, and made all of them pay
tributes to him. The hero brought under his subjection and exacted
tributes from the Paundrayas and the Dravidas along with the Udrakeralas
and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas,
and also the delightful city of Atavi and that of the Yavanas. And, O
king of kings, that slayer of all foes, the virtuous and intelligent son
of Madri having arrived at the sea-shore, then despatched with great
assurance messengers unto the illustrious Vibhishana, the grandson of
Pulastya. And the monarch willingly accepted the sway of the son of
Pandu, for that intelligent and exalted king regarded it all as the act
of Time. And he sent unto the son of Pandu diverse kinds of jewels and
gems, and sandal and also wood, and many celestial ornaments, and much
costly apparel, and many valuable pearls. And the intelligent Sahadeva,
accepting them all, returned to his own kingdom.

"Thus it was, O king, that slayer of all foes, having vanquished by
conciliation and war numerous kings and having also made them pay
tribute, came back to his own city. The bull of the Bharata race, having
presented the whole of that wealth unto king Yudhisthira the just
regarded himself, O Janamejaya, as crowned with success and continued to
live happily."



SECTION XXXI

Vaisampayana said,--"I shall now recite to you the deeds and triumphs of
Nakula, and how that exalted one conquered the direction that had once
been subjugated by Vasudeva. The intelligent Nakula, surrounded by a
large host, set out from Khandavaprastha for the west, making this earth
tremble with the shouts and the leonine roars of the warriors and the
deep rattle of chariot wheels. And the hero first assailed the
mountainous country called Rohitaka that was dear unto (the celestial
generalissimo) Kartikeya and which was delightful and prosperous and full
of kine and every kind of wealth and produce. And the encounter the son
of Pandu had with the Mattamyurakas of that country was fierce. And the
illustrious Nakula after this, subjugated the whole of the desert country
and the region known as Sairishaka full of plenty, as also that other one
called Mahetta. And the hero had a fierce encounter with the royal sage
Akrosa. And the son of Pandu left that part of the country having
subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the
Malavas, the five tribes of the Karnatas, and those twice born classes
that were called the Madhyamakeyas and Vattadhanas. And making circuitous
journey that bull among men then conquered the (Mlechcha) tribes called
the Utsava-sanketas. And the illustrious hero soon brought under
subjection the mighty Gramaniya that dwelt on the shore of the sea, and
the Sudras and the Abhiras that dwelt on the banks of the Saraswati, and
all those tribes that lived upon fisheries, and those also that dwelt on
the mountains, and the whole of the country called after the five rivers,
and the mountains called Amara, and the country called Uttarayotisha and
the city of Divyakutta and the tribe called Dwarapala. And the son of
Pandu, by sheer force, reduced to subjection the Ramathas, the Harahunas,
and various kings of the west. And while staying there Nakula sent. O
Bharata, messengers unto Vasudeva. And Vasudeva with all the Yadavas
accepted his sway. And the mighty hero, proceeding thence to Sakala, the
city of the Madras, made his uncle Salya accept from affection the sway
of the Pandavas. And, O monarch, the illustrious prince deserving the
hospitality and entertainment at his uncle's hands, was well entertained
by his uncle. And skilled in war, the prince, taking from Salya a large
quantity of jewels and gems, left his kingdom. And the son of Pandu then
reduced to subjection the fierce Mlechchas residing on the sea coast, as
also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the
Sakas. And having subjugated various monarchs, and making all of them pay
tributes, Nakula that foremost of the Kurus, full of resources, retraced
his way towards his own city. And, O king, so great was the treasure
which Nakula brought that ten thousand camels could carry it with
difficulty on their backs. And arriving at Indraprastha, the heroic and
fortunate son of Madri presented the whole of that wealth unto
Yudhishthira.

"Thus, O king, did Nakula subjugate the countries that lay to the
west--the direction that is presided over by the god Varuna, and that had
once before been subjugated by Vasudeva himself!"



SECTION XXXII

(Rajasuyika Parva)

Vaisampayana said,--"in consequence of the protection afforded by
Yudhisthira the just, and of the truth which he ever cherished in his
behaviour, as also of the check under which he kept all foes, the
subjects of that virtuous monarch were all engaged in their respective
avocations. And by reason of the equitable taxation and the virtuous rule
of the monarch, clouds in his kingdom poured as much rain as the people
desired, and the cities and the town became highly prosperous. Indeed as
a consequence of the monarch's acts; every affair of the kingdom,
especially cattle bleeding, agriculture and trade prospered highly. O
king, during those days even robbers and cheats never spoke lies amongst
themselves, nor they that were the favourites of the monarch. There were
no droughts and floods and plagues and fires and premature deaths in
those days of Yudhishthira devoted to virtue. And it was only for doing
agreeable services, or for worshipping, or for offering tributes that
would not impoverish, that other kings used to approach Yudhisthira (and
not for hostility or battle.) The large treasure room of the king became
so much filled with hoards of wealth virtuously obtained that it could
not be emptied even in a hundred years. And the son of Kunti,
ascertaining the state of his treasury and the extent of his possessions,
fixed his heart upon the celebration of a sacrifice. His friends and
officers, each separately and all together, approaching him said,--'The
time hath come, O exalted one, for thy sacrifice. Let arrangements,
therefore, be made without loss of time.' While they were thus talking,
Hari (Krishna), that omniscient and ancient one, that soul of the Vedas,
that invincible one as described by those that have knowledge, that
foremost of all lasting existences in the universe, that origin of all
things, as also that in which all things come to be dissolved, that lord
of the past, the future, and the present Kesava--the slayer of Kesi, and
the bulwark of all Vrishnis and the dispeller of all fear in times of
distress and the smiter of all foes, having appointed Vasudeva to the
command of the (Yadava) army, and bringing with him for the king
Yudhishthira just a large mass of treasure; entered that excellent city
of cities. Khandava, himself surrounded by a mighty host and filling the
atmosphere with the rattle of his chariot-wheels. And Madhava, that tiger
among men enhancing that limitless mass of wealth the Pandavas had by
that inexhaustible ocean of gems he had brought, enhanced the sorrows of
the enemies of the Pandavas. The capital of the Bharata was gladdened by
Krishna's presence just as a dark region is rendered joyful by the sun or
a region of still air by a gentle breeze. Approaching him joyfully and
receiving him with due respect, Yudhishthira enquired of his welfare. And
after Krishna had been seated at ease, that bull among men, the son of
Pandu, with Dhaumya and Dwaipayana and the other sacrificial priests and
with Bhima and Arjuna and the twins, addressed Krishna thus,--

'O Krishna it is for thee that the whole earth is under my sway. And, O
thou of the Vrishni race, it is through thy grace that vast wealth had
been got by me. And, O son of Devaki, O Madhava, I desire to devote that
wealth according to the ordinance, unto superior Brahmanas and the
carrier of sacrificial libations. And, O thou of the Dasarha race, it
behoveth thee, O thou of mighty arms, to grant me permission to celebrate
a sacrifice along with thee and my younger brothers. Therefore, O
Govinda, O thou of long arms, install thyself at that sacrifice; for, O
thou of the Dasarha race, if thou performed the sacrifice, I shall be
cleansed of sin. Or, O exalted one, grant permission for myself being
installed at the sacrifice along with these my younger brothers, for
permitted by thee, O Krishna. I shall be able to enjoy the fruit of an
excellent sacrifice.

Vaisampayana continued,--"Unto Yudhisthira after he had said this,
Krishna, extolling his virtues, said.--'Thou, O tiger among kings,
deservest imperial dignity. Let, therefore, the great sacrifice be
performed by thee. And if thou performest that sacrifice an obtainest its
fruit we all shall regard ourselves as crowned with success. I am always
engaged in seeking good. Perform thou then the sacrifice thou desirest.
Employ me also in some office for that purpose, for I should obey all thy
commands. Yudhisthira replied--O Krishna, my resolve is already crowned
with fruit, and success also is surely mine, when thou, O Harishikesa,
hast arrived here agreeably to my wish!'

Vaisampayana continued,--"Commanded by Krishna, the son of Pandu along
with his brothers set himself upon collecting the materials for the
performance of the Rajasuya sacrifice. And that chastiser of all foes,
the son of Pandu, then commanded Sahadeva that foremost of all warriors
and all ministers also, saying,--Let persons be appointed to collect
without loss of time, all those articles which the Brahmanas have
directed as necessary for the performance of this sacrifice, and all
materials and auspicious necessaries that Dhaumya may order as required
for it, each of the kind needed and one after another in due order. Let
Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged
to collect food if they are to please me. Let these foremost of the Kurus
also gather every article of agreeable taste and smell that may delight
and attract the hearts of the Brahmanas.'

"Simultaneously with these words of king Yudhisthira the just, Sahadeva
that foremost of warriors, having accomplished everything, represented
the matter to the king. And Dwaipayana, O king, then appointed as
sacrificial priests exalted Brahmanas that were like the Vedas themselves
in embodied forms. The son of Satyavati became himself the Brahma of that
sacrifice. And that bull of the Dhananjaya race, Susaman, became the
chanter of the Vedic (Sama) hymns. Yajnavalkya devoted to Brahma became
the Adhyaryu, and Paila--the son of Vasu and Dhaumya became the Hotris.
And O bull of the Bharata race, the disciples and the sons of these men,
all well-acquainted with the Vedas and the branches of the Vedas, became
Hotragts. And all of them, having uttered benedictions and recited the
object of the sacrifice, worshipped, according to the ordinance the large
sacrificial compound. Commanded by the Brahmanas, builders and artificers
erected numerous edifices there that were spacious and well-perfumed like
unto the temples of the gods. After these were finished, that best of
kings and that bull among men Yudhishthira. commanded his chief adviser
Sahadeva, saying,--'Despatch thou, without loss of time, messengers
endued with speed to invite all to the sacrifice. And Sahadeva, hearing
these words of the king, despatched messengers telling them,--'Invite ye
all the Brahmanas in the kingdom and all the owners of land (Kshatriyas)
and all the Vaisyas and also all the respectable Sudras, and bring them
hither!'

Vaisampayana continued,--"Endued with speed, these messengers then, thus
commanded, invited everybody according to the orders of the Pandava,
without losing any time, and brought with them many persons, both friends
and strangers. Then, O Bharata, the Brahmanas at the proper time
installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And
after the ceremony of installation was over, that foremost of men, the
virtuous king Yudhishthira the just like the god Dharma himself in human
frame, entered the sacrificial compound, surrounded by thousands of
Brahmanas and his brothers and the relatives and friends and counsellors,
and by a large number of Kshatriya kings who had come from various
countries, and by the officers of State. Numerous Brahmanas, well-skilled
in all branches of knowledge and versed in the Vedas and their several
branches, began to pour in from various countries. Thousands of
craftsmen, at the command of king Yudhishthira the just, erected for
those Brahmanas with their attendants separate habitations well-provided
with food and clothes and the fruits and flowers of every season. And, O
king, duly worshipped by the monarch the Brahmanas continued to reside
there passing their time in conversation on diverse topics and beholding
the performances of actors and dancers. And the clamour of high-souled
Brahmanas, cheerfully eating and talking, was heard there without
intermission. 'Give,' and 'Eat' were the words that were heard there
incessantly and every day. And, O Bharata, king Yudhishthira the just
gave unto each of those Brahmanas thousands of kine and beds and gold
coins and damsels.

Thus commenced on earth the sacrifice of that unrivalled hero, the
illustrious son of Pandu, like the sacrifice in heaven of Sakra himself.
Then that bull among men, king Yudhishthira despatched Nakula the son of
Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and
Vidura and Kripa and those amongst his cousins that were well-disposed
towards him."



SECTION XXXIII

Vaisampayana said,--"the ever-victorious Nakula, the son of Pandu, having
reached Hastinapura, formally invited Bhishma and Dhritarashtra. The
elder of the Kuru race with the preceptor at their head, invited with due
ceremonies, came with joyous hearts to that sacrifice, with Brahmanas
walking before them. And, O hull of the Bharata race, having heard of
king Yudhishthira's sacrifice, hundreds of other Kshatriyas acquainted
with the nature of the sacrifice, with joyous hearts came there from
various countries, desiring to behold king Yudhishthira the son of Pandu
and his sacrificial mansion, and brought with them many costly jewels of
various kinds. And Dhritarashtra and Bhishma and Vidura of high
intelligence; and all Kaurava brothers with Duryyodhana at their head;
and Suvala the king of Gandhara and Sakuni endued with great strength;
and Achala, and Vrishaka, and Karna that foremost of all charioteers; and
Salya endued with great might and the strong Valhika; and Somadatta, and
Bhuri of the Kuru race, and Bhurisravas and Sala; and Aswatthama, Kripa,
Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons,
and Salya that lord of earth and that great car warrior king Bhagadatta
of Pragjyotisha accompanied by all Mlechcha tribes inhabiting the marshy
regions on the sea-shore; and many mountain kings, and king Vrihadvala;
and Vasudeva the king of the Paundrayas, and the kings of Vanga and
Kalinga; and Akastha and Kuntala and the kings of the Malavas and the
Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira,
and king Kuntibhoja of great energy and king Gauravahana, and all the
other heroic kings of Valhika; and Virata with his two sons, and Mavella
endued with great might; and various kings and princes ruling in various
countries; and, O Bharata king Sisupala endued with great energy and
invincible in battle accompanied by his son--all of them came to the
sacrifice of the son of Pandu. And Rama and Aniruddha and Kanaka and
Sarana; and Gada, Pradyumna, Shamva, and Charudeshna of great energy; and
Ulmuka and Nishatha and the brave Angavaha; and innumerable other
Vrishnis--all mighty car-warriors--came there.

"These and many other kings from the middle country came, O monarch, to
that great Rajasuya sacrifice of the son of Pandu. And, O king, at the
command of king Yudhishthira the just, mansions were assigned to all
those monarchs, that were full of various kinds of edibles and adorned
with tanks and tall trees. And the son of Dharma worshipped all those
illustrious monarchs as they deserved. Worshipped by the king they
retired to mansions that were assigned to them. Those mansions were
(white and high) like the cliffs of Kailasa, and delightful to behold,
and furnished with every kind of furniture. They were enclosed on all
sides with well-built and high white-washed walls; their windows were
covered with net-works of gold and their interiors were furnished with
rows of pearls, their flights of stairs were easy of ascent and the
floors were all laid over with costly carpets. They were all hung over
with garlands of flowers and perfumed with excellent aloes. White as snow
or the moon, they looked extremely handsome even from the distance of a
yojana. Their doors and entrances were set uniformly and were wide enough
to admit a crowd of persons. Adorned with various costly articles and
built with various metals, they looked like peaks of the Himavat. Having
rested a while in those mansions the monarchs beheld king Yudhishthira
the just surrounded by numerous Sadasyas (sacrificial priests) and ever
performing sacrifices distinguished by large gifts to Brahmanas. That
sacrificial mansion wherein were present the kings and Brahmanas and
great Rishis looked, O king, as handsome as heaven itself crowded with
the gods!"

Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha
Parva.



SECTION XXXIV

Vaisampayana said,--"then, O king, Yudhishthira, having approached and
worshipped his grandfather and his preceptor, addressed Bhishma and Drona
and Kripa and the son of Drona and Duryyodhana and Vivingsati, and
said,--'Help me ye all in the mater of this sacrifice. This large
treasure that is here is yours. Consult ye with one another and guide me
as ye desire.

"The eldest of the sons of Pandu, who had been installed at the
sacrifice, having said this unto all, appointed every one of them to
suitable offices. He appointed Dussasana to superintend the department of
food and other enjoyable articles. Aswatthama was asked to attend on the
Brahmanas. Sanjaya was appointed to offer return-worship unto the kings.
Bhishma and Drona, both endued with great intelligence, were appointed to
see what was done and what was left undone. And the king appointed Kripa
to look after the diamonds and gold and the pearls and gems, as also
after the distribution of gifts to Brahmanas. And so other tigers among
men were appointed to similar offices. Valhika and Dhritarashtra and
Somadatta and Jayadratha, brought thither by Nakula, went about, enjoying
themselves as lords of the sacrifice. Vidura otherwise called Kshatta,
conversant with every rule of morality, became the disburser. Duryyodhana
became the receiver of the tributes that were brought by the kings.
Krishna who was himself the centre of all worlds and round whom moved
every creature, desirous of acquiring excellent fruits, was engaged at
his own will in washing the feet of the Brahmanas.

"And desirous of beholding that sacrificial mansion, as also king
Yudhishthira the just, none came there with tribute less than a thousand
(in number, weight or measure). Everyone honoured the king Yudhishthira
the just with large presents of jewels. And each of the kings made a
present of his wealth, flattering himself with the proud belief that the
jewels he gave would enable the Kuru king Yudhisthira to complete his
sacrifice. And, O monarch, the sacrificial compound of the illustrious
son of Kunti looked extremely handsome--with the multitude of palaces
built so as to last for ever and crowded with guards and warriors. These
were so high that their tops touched the cars of the gods that came to
behold that sacrifice; as also with the cars themselves of the
celestials, and with the dwelling of the Brahmanas and the mansions made
there for the kings resembling the cars of the celestials and adorned
with gems and filled with every kind of wealth, and lastly with crowds of
the kings that came there all endued with beauty and wealth. Yudhisthira,
as though vying with Varuna himself in wealth, commenced the sacrifice
(of Rajasuya) distinguished by six fires and large gifts to Brahmanas.
The King gratified everybody with presents of great value and indeed with
every kind of object that one could desire. With abundance of rice and of
every kind of food, as also with a mass of jewels brought as tribute,
that vast concourse consisted of persons every one of whom was fed to the
full. The gods also were gratified at the sacrifice by the Ida, clarified
butter, Homa and libations poured by the great Rishis versed in mantras
and pronunciation. Like the gods, the Brahmanas also were gratified with
the sacrificial gifts and food and great wealth. And all the other orders
of men also were gratified at that sacrifice and filled with joy."



SECTION XXXV

(Arghyaharana Parva)

"Vaisampayana said,--On the last day of the sacrifice when the king was
to be sprinkled over with the sacred water, the great Brahmana Rishis
ever deserving of respectful treatment, along with the invited kings,
entered together the inner enclosure of the sacrificial compound. And
those illustrious Rishis with Narada as their foremost, seated at their
ease with those royal sages within that enclosure, looked like the gods
seated in the mansion of Brahma in the company of the celestial Rishis.
Endued with immeasurable energy those Rishis, having obtained leisure,
started various topics of conversation. 'This is so,' 'This is not so,'
'This is even so.' 'This cannot be otherwise,'--thus did many of them
engage in discussions with one another. Some amongst the disputants, by
well-chosen arguments made the weaker position appear the stronger and
the stronger the weaker. Some disputants endued with great intelligence
fell upon the position urged by others like hawks darting at meat thrown
up into the air, while some amongst them versed in the interpretations of
religious treatises and others of rigid vows, and well-acquainted with
every commentary and gloss engaged themselves in pleasant converse. And,
O king, that platform crowded with gods, Brahmanas and great Rishis
looked extremely handsome like the wide expanse of the firmament studded
with stars. O monarch, there was then no Sudra near that platform of
Yudhisthira's mansion, nor anybody that was without vows.

"And Narada, beholding the fortunate Yudhisthira's prosperity that was
born of that sacrifice, became highly gratified. Beholding that vast
concourse all the Kshatriyas, the Muni Narada, O king of men, became
thoughtful. And, O bull amongst men, the Rishi began to recollect the
words he had heard of old in the mansion of Brahma regarding the
incarnation on earth of portions of every deity. And knowing, O son of
the Kuru race, that that was a concourse (of incarnate) gods, Narada
thought in his mind of Hari with eyes like lotus-petals. He knew that
that creator himself of every object one, that exalted of all
gods--Narayana--who had formerly commanded the celestials, saying,--'Be
ye born on earth and slay one another and come back to heaven'--that
slayer of all the enemies of the gods, that subjugator of all hostile
towns, in order to fulfil his own promise, had been born in the Kshatriya
order. And Narada knew that the exalted and holy Narayana, also called
Sambhu the lord of the universe, having commanded all the celestials
thus, had taken his birth in the race of Yadus and that foremost of all
perpetuator of races, having sprung from the line of the Andhaka-Vrishnis
on earth was graced with great good fortune and was shining like the moon
herself among stars. Narada knew that Hari the grinder of foes, whose
strength of arm was ever praised by all the celestials with Indra among
them, was then living in the world in human form. Oh, the Self-Create
will himself take away (from the earth) this vast concourse of Kshatriyas
endued with so much strength. Such was the vision of Narada the
omniscient who knew Hari or Narayana to be that Supreme Lord whom
everybody worshipped with sacrifice. And Narada, gifted with great
intelligence and the foremost of all persons and conversant with
morality, thinking of all this, sat at that sacrifice of the wise king
Yudhisthira the just with feelings of awe.

"Then Bhishma, O king, addressing king Yudhisthira the just, said, "O
Bharata, let Arghya (an article of respect) be offered unto the kings as
each of them deserveth. Listen, O Yudhishthira, the preceptor, the
sacrificial priest, the relative, the Snataka, the friend, and the king,
it hath been said are the six that deserve Arghya. The wise have said
that when any of these dwell with one for full one year he deserveth to
be worshipped with Arghya. These kings have been staying with us for some
time. Therefore, O king, let Arghyas be procured to be offered unto each
of them. And let an Arghya be presented first of all unto him among those
present who is the foremost.

"Hearing these words of Bhishma, Yudhishthira said--'O Grandsire, O thou
of the Kuru race, whom thou deemest the foremost amongst these and unto
whom the Arghya should be presented by us, O tell me.'

"Vaisampayana continued,--Then, O Bharata, Bhishma the son of Santanu,
judged it by his intelligence that on earth Krishna was the foremost of
all. And he said--'As is the sun among all luminous objects, so is the
one (meaning Krishna) (who shines like the sun) among us all, in
consequence of his energy, strength and prowess. And this our sacrificial
mansion is illuminated and gladdened by him as a sunless region by the
sun, or a region of still air by a gust of breeze. Thus commanded by
Bhishma, Sahadeva endued with great prowess duly presented the first
Arghya of excellent ingredients unto Krishna of the Vrishni race. Krishna
also accepted it according to the forms of the ordinance. But Sisupala
could not bear to see that worship offered unto Vasudeva. And this mighty
king of Chedi, reproving in the midst of that assembly both Bhishma and.
Yudhishthira, censured Vasudeva thereafter."



SECTION XXXVI

"Sisupala said--'O thou of the Kuru race, this one of the Vrishni race
doth not deserve royal worship as if he were a king, in the midst of all
these illustrious monarchs. O son of Pandu, this conduct of thine in thus
willingly worshipping him with eyes like lotus-petals is not worthy of
the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not
what morality is, for that is very subtle. Bhishma, this son also of
Ganga is of little knowledge and hath transgressed the rules of morality
(by giving ye such counsel). And, O Bhishma, if one like thee, possessed
of virtue and morality acteth from motives of interest, he is deserving
of censure among the honest and the wise. How doth he of the Dasarha
race, who is not even a king, accept worship before these kings and how
is it that he hath been worshipped by ye? O bull of the Kuru race, if
thou regardest Krishna as the oldest in age, here is Vasudeva, and how
can his son be said so in his presence? Or, if thou regardest Vasudeva as
your well-wisher and supporter, here is Drupada; how then can Madhava
deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as
preceptor? When Drona is here, how hast thou worshipped him of the
Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija?
When old Dwaipayana is here, how hath Krishna been worshipped by thee?
Again when old Bhishma, the son of Santanu, that foremost of men who is
not to die save at his own wish is here, why, O king, hath Krishna been
worshipped by thee? When the brave Aswatthaman, versed in every branch of
knowledge is here, why, O king, hath Krishna, O thou of the Kuru race,
been worshipped by thee? When that King of kings, Duryyodhana, that
foremost of men, is here, as also Kripa the preceptor of the Bharata
princes, why hath Krishna been worshipped by thee? How, O son of Pandu,
passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped
Krishna? When the invincible Bhishmaka and king Pandya possessed of every
auspicious mark, and that foremost of kings--Rukmi and Ekalavya and
Salya, the king of the Madras, are here, how, O son of Pandu, hast thou
offered the first worship unto Krishna? Here also is Karna ever boasting
of his strength amongst all kings, and (really) endued with great might,
the favourite disciple of the Brahmana Jamadagnya, the hero who
vanquished in battle all monarchs by his own strength alone. How, O
Bharata, hast thou, passing him over, offered the first worship unto
Krishna? The slayer of Madhu is neither a sacrificial priest nor a
preceptor, nor a king. That thou hast notwithstanding all these
worshipped him, O chief of the Kurus, could only have been from motives
of gain. If, O Bharata, it was your wish to offer the first worship unto
the slayer of Madhu, why were these monarchs brought here to be insulted
thus? We have not paid tributes to the illustrious son of Kunti from
fear, from desire of gain, or from having been won over by conciliation.
On the other hand, we have paid him tribute simply because he hath been
desirous of the imperial dignity from motives of virtue. And yet he it is
that thus insulteth us. O king, from what else, save motives of insult,
could it have been that thou hast worshipped Krishna, who possesseth not
the insignia of royalty, with the Arghya in the midst of the assembled
monarchs? Indeed, the reputation for virtue that the son of Dharma hath
acquired, hath been acquired by him without cause, for who would offer
such undue worship unto one that hath fallen off from virtue. This wretch
born in the race of the Vrishnis unrighteously slew of old the
illustrious king Jarasandha. Righteousness hath today been abandoned by
Yudhishthira and meanness only hath been displayed by him in consequence
of his having offered the Arghya to Krishna. If the helpless sons of
Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to
have enlightened them as to thy claims to the first worship? Why also, O
Janarddana, didst thou accept the worship of which thou art unworthy,
although it was offered unto thee by those mean-minded princes? Thou
thinkest much of the worship unworthily offered unto thee, like a dog
that lappeth in solitude a quantity of clarified butter that it hath
obtained. O Janarddana, this is really no insult offered unto the
monarchs; on the other hand it is thou whom the Kurus have insulted.
Indeed, O slayer of Madhu, as a wife is to one that is without virile
power, as a fine show is to one that is blind, so is this royal worship
to thee who art no king. What Yudhishthira is, hath been seen; what
Bhishma is, hath been seen; and what this Vasudeva is hath been seen.
Indeed, all these have been seen as they are!"

"Having spoken these words, Sisupala rose from his excellent seat, and
accompanied by the kings, went out of that assembly."



SECTION XXXVII

"Vaisampayana said,--Then the king Yudhishthira hastily ran after
Sisupala and spoke unto him sweetly and in a conciliating tone the
following words,--'O lord of earth, what thou hast said is scarcely
proper for thee. O king, it is highly sinful and needlessly cruel. Insult
not Bhishma, O king, by saying that he doth not know what virtue is.
Behold, these many kings, older than thou art, all approve of the worship
offered unto Krishna. It behoveth thee to bear it patiently like them. O
ruler of Chedi, Bhishma knoweth Krishna truly. Thou knowest him not so
well as this one of the Kuru race.'"

"Bhishma also, after this, said,--He that approveth not the worship
offered unto Krishna, the oldest one in the universe, deserveth neither
soft words nor conciliation. The chief of warriors of the Kshatriya rare
who having overcome a Kshatriya in battle and brought him under his
power, setteth him free, becometh the guru (preceptor or master) of the
vanquished one. I do not behold in this assembly of kings even one ruler
of men who hath not been vanquished in battle by the energy of this son
of the Satwata race. This one (meaning Krishna) here, of undefiled glory,
deserveth to be worshipped not by ourselves alone, but being of mighty
arms, he deserveth to be worshipped by the three worlds also. Innumerable
warriors among Kshatriyas have been vanquished in battle by Krishna. The
whole universe without limit is established in him of the Vrishni race.
Therefore do we worship Krishna amongst the best and the oldest, and not
others. It behoveth thee not to say so. Let thy understanding be never
so. I have, O king, waited upon many persons that are old in knowledge. I
have heard from all those wise men, while talking; of the numerous
much-regarded attributes of the accomplished Sauri. I have also heard
many times all the acts recited by people that Krishna of great
intelligence hath performed since his birth. And, O king of Chedi, we do
not from caprice, or keeping in view our relationship or the benefits he
may confer on us, worship Janarddana who is worshipped by the good on
earth and who is the source of the happiness of every creature. We have
offered unto him the first worship because of his fame, his heroism, his
success. There is none here of even tender years whom we have not taken
into consideration. Passing over many persons that are foremost for their
virtues, we have regarded Hari as deserving of the first worship. Amongst
the Brahmanas one that is superior in knowledge, amongst the Kshatriyas
one that is superior in strength, amongst the Vaisyas one that is
superior in possessions and wealth, and amongst the Sudras one that is
superior in years, deserveth to be worshipped. In the matter of the
worship offered unto Govinda, there are two reason, viz., knowledge of
the Vedas and their branches, and also excess of strength. Who else is
there in the world of men save Kesava that is so distinguished? Indeed,
liberality, cleverness, knowledge of the Vedas, bravery, modesty,
achievements, excellent intelligence, humility, beauty, firmness,
contentment and prosperity--all dwell for ever in Achyuta. Therefore, ye
kings; it behoveth ye to approve of the worship that hath been offered
unto Krishna who is of great accomplishments, who as the preceptor, the
father, the guru, is worthy of the Arghya and deserving of (everybody's)
worship. Hrishikesa is the sacrificial priest, the guru, worthy of being
solicited to accept one's daughter in marriage, the Snataka, the king,
the friend: therefore hath Achyuta been worshipped by us. Krishna is the
origin of the universe and that in which the universe is to dissolve.
Indeed, this universe of mobile and immobile creatures hath sprung into
existence from Krishna only. He is the unmanifest primal cause (Avyakta
Prakriti), the creator, the eternal, and beyond the ken of all creatures.
Therefore doth he of unfading glory deserve highest worship. The
intellect, the seat of sensibility, the five elements, air, heat, water,
ether, earth, and the four species of beings (oviparous, viviparous, born
of filthy damp and vegetal) are all established in Krishna. The sun, the
moon, the constellations, the planets, all the principal directions, the
intermediate directions, are all established in Krishna. As the Agnihotra
is the foremost among all Vedic sacrifices, as the Gayatri is the
foremost among metres, as the king is the foremost among men, as the
ocean is the foremost among all rivers, as the moon is the foremost among
all constellations, as the sun is the foremost among all luminous bodies,
as the Meru is the foremost among all mountains, as Garuda is the
foremost among all birds, so as long as the upward, downward, and sideway
course of the universe lasteth, Kesava is the foremost in all the worlds
including the regions of the celestials. This Sisupala is a mere boy and
hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna
thus. This ruler of Chedi will never see virtue in that light in which
one that is desirous of acquiring high merit will see it. Who is there
among the old and the young or among these illustrious lords of earth
that doth not regard Krishna as deserving of worship or that doth not
worship Krishna? If Sisupala regardeth this worship as undeserved, it
behoveth him to do what is proper in this matter.'"



SECTION XXXVIII

"Vaisampayana said,--The mighty Bhishma ceased, having said this.
Sahadeva then answered (Sisupala) in words of grave import, saying,--'If
amongst ye there be any king that cannot bear to see Kesava of dark hue,
the slayer of Kesi, the possessor of immeasurable energy, worshipped by
me, this my foot is placed on the heads of all mighty ones (like him).
When I say this, let that one give me an adequate reply. And let those
kings that possess intelligence approve the worship of Krishna who is the
preceptor, the father, the guru, and deserveth the Arghya and the worship
(already offered unto him).'

"When Sahadeva thus showed his foot, no one among those intelligent and
wise and proud and mighty monarchs said anything. And a shower of flowers
fell on Sahadeva's head, and an incorporeal voice said--'Excellent,
excellent.' Then Narada clad in black deer-skin, speaking of both the
future and the past, that dispeller of all doubts, fully acquainted with
all the worlds, said in the midst of innumerable creatures, these words
of the clearest import,--'Those men that will not worship the lotus-eyed
Krishna should be regarded as dead though moving, and should never be
talked to on any occasion.'"

"Vaisampayana continued,--Then that god among men, Sahadeva cognisant of
the distinction between a Brahmana and a Kshatriya, having worshipped
those that deserved worship, completed that ceremony. But upon Krishna
having received the first worship, Sunitha (Sisupala) that mower of
foes--with eyes red as copper from anger, addressed those rulers of men
and said,--'When I am here to head ye all, what are ye thinking of now?
Arrayed let us stand in battle against the assembled Vrishnis and the
Pandavas?' And the bull of the Chedis, having thus stirred the kings up,
began to consult with them how to obstruct the completion of the
sacrifice. All the invited monarchs who had come to the sacrifice, with
Sunitha as their chief, looked angry and their faces became pale. They
all said, 'We must so act that the final sacrificial rite performed by
Yudhishthira and the worship of Krishna may not be regarded as having
been acquiesced in by us. And impelled by a belief in their power and
great assurance, the kings, deprived of reason through anger, began to
say this. And being moved by self-confidence and smarting under the
insult offered unto them, the monarchs repeatedly exclaimed thus. Though
their friends sought to appease them, their faces glowed with anger like
those of roaring lions driven away from their preys. Krishna then
understood that the vast sea of monarchs with its countless waves of
troops was preparing for a terrific rush."



SECTION XXXIX

(Sisupala-badha Parva)

"Vaisampayana said,--Beholding that vast assembly of kings agitated with
wrath, even like the terrific sea agitated by the winds that blow at the
time of the universal dissolution, Yudhishthira addressing the aged
Bhishma, that chief of intelligent men and the grandsire of the Kurus,
even like Puruhita (Indra) that slayer of foes, of abundant energy
addressing Vrihaspati, said,--'This vast ocean of kings, hath been
agitated by wrath. Tell me, O Grandsire, what I should do in view of
this. O Grandsire, now what I should do that my sacrifice may not be
obstructed and my subjects may not be injured.'

"When king Yudhishthira the just, conversant with morality, said this,
Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear
not, O tiger of the Kurus. Can the dog slay the lion? I have before this
found out a way that is both beneficial and comfortable to practise. As
dogs in a pack approaching the lion that is asleep bark together, so are
all these lords of earth. Indeed, O child, like dogs before the lion,
these (monarchs) are barking in rage before the sleeping lion of the
Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh
up, this chief of the Chedis--this lion among men--maketh these monarchs
look like lions. O child, O thou foremost of all monarchs, this Sisupala
possessed of little intelligence is desirous of taking along with him all
these kings, through the agency of him who is the soul of the universe,
to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of
taking back unto himself the energy that existeth in this Sisupala. O
Chief of all intelligent men, O son of Kunti, the intelligence of this
wicked-minded king of the Chedis, as also of all these monarchs, hath
become perverse. Indeed, the intelligence of all those whom this tiger
among men desireth to take unto himself, becometh perverse even like that
of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as
also the destroyer of all created beings of the four species, (oviparous,
etc.,) existing in the three worlds.'"

"Vaisampayana continued--Then the ruler of Chedis, having heard these
words of Bhishma, addressed the latter, O Bharata, in words that were
stern and rough."



SECTION XL

'Sisupala said,--'Old and infamous wretch of thy race, art thou not
ashamed of affrighting all these monarchs with these numerous false
terrors! Thou art the foremost of the Kurus, and living as thou dost in
the third state (celibacy) it is but fit for thee that thou shouldst give
such counsel that is so wide of morality. Like a boat tied to another
boat or the blind following the blind, are the Kurus who have thee for
their guide. Thou hast once more simply pained our hearts by reciting
particularly the deeds of this one (Krishna), such as the slaying of
Putana and others. Arrogant and ignorant as thou art, and desirous of
praising Kesava, why doth not this tongue of thine split up into a
hundred parts? How dost thou, superior as thou art in knowledge, desire
to praise that cow-boy in respect of whom even men of little intelligence
may address invectives? If Krishna in his infancy slew a vulture, what is
there remarkable in that, or in that other feat of his, O Bhishma, viz.,
in his slaughter of Aswa and Vrishava, both of whom were unskilled in
battle? If this one threw drown by a kick an inanimate piece of wood,
viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what
is there remarkable in this one's having supported for a week the
Govardhan mount which is like an anthill? 'While sporting on the top of a
mountain this one ate a large quantity of food,'--hearing these words of
thine many have wondered exceedingly. But, O thou who art conversant with
the rules of morality, is not this still more wrongful that that great
person, viz., Kansa, whose food this one ate, hath been slain by him?
Thou infamous one of the Kuru race, thou art ignorant of the rules of
morality. Hast thou not ever heard, from wise men speaking unto thee,
what I would now tell thee? The virtuous and the wise always instruct the
honest that weapons must never be made to descend upon women and kine and
Brahmanas and upon those whose food hath been taken, as also upon those
whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these
teachings hath been thrown away by thee. O infamous one of the Kuru race,
desiring to praise Kesava, thou describest him before me as great and
superior in knowledge and in age, as if I knew nothing. If at thy word, O
Bhishma, one that hath slain women (meaning Putana) and kine be
worshipped, then what is to become of this great lesson? How can one who
is such, deserve praise, O Bhishma? 'This one is the foremost of all wise
men,--'This one is the lord of the universe'--hearing these words of
thine, Janarddana believeth that these are all true. But surely, they are
all false. The verses that a chanter sings, even if he sings them often,
produce no impression on him. And every creature acts according to his
disposition, even like the bird Bhulinga (that picks the particles of
flesh from between the lion's teeth, though preaching against rashness).
Assuredly thy disposition is very mean. There is not the least doubt
about it. And so also, it seemeth, that the sons of Pandu who regard
Krishna as deserving of worship and who have thee for their guide, are
possessed of a sinful disposition. Possessing a knowledge of virtue, thou
hast fallen off from the path of the wise. Therefore thou art sinful.
Who, O Bhishma, knowing himself to be virtuous and superior in knowledge,
will so act as thou hast done from motives of virtue? If thou knowest the
ways of the morality, if thy mind is guided by wisdom, blessed be thou.
Why then, O Bhishma, was that virtuous girl Amva, who had set her heart
upon another, carried off by thee, so proud of wisdom and virtue? Thy
brother Vichitravirya conformably to the ways of the honest and the
virtuous, knowing that girl's condition, did not marry her though brought
by thee. Boasting as thou dost of virtue, in thy very sight, upon the
widow of thy brother were sons begotten by another according to the ways
of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which
thou leadest either from ignorance or from impotence, is fruitless. O
thou who art conversant with virtue, I do not behold thy well-being. Thou
who expoundest morality in this way dost not seem to have ever waited
upon the old. Worship, gift, study,--sacrifices distinguished by large
gifts to the Brahmanas,--these all equal not in merit even one-sixteenth
part of that which is obtainable by the possession of a son. The merit, O
Bhishma, that is acquired by numberless vows and fasts assuredly becomes
fruitless in the case of one that is childless. Thou art childless and
old and the expounder of false morality. Like the swan in the story, thou
shalt now die at the hands of thy relatives. Other men possessed of
knowledge have said this of old. I will presently recite it fully in thy
hearing.

"There lived of yore an old swan on the sea-coast. Ever speaking of
morality, but otherwise in his conduct, he used to instruct the feathery
tribe. Practise ye virtue and forego sin,--these were the words that
other truthful birds, O Bhishma, constantly heard him utter And the other
oviparous creatures ranging the sea, it hath been heard by us, O Bhishma
use for virtue's sake to bring him food. And, O Bhishma, all those other
birds, keeping their eggs, with him, ranged and dived in the waters of
the sea. And the sinful old swan, attentive to his own pursuits, used to
eat up the eggs of all those birds that foolishly trusted in him. After a
while when the eggs were decreasing in number, a bird of great wisdom had
his suspicions roused and he even witnessed (the affair) one day. And
having witnessed the sinful act of the old swan, that bird in great
sorrow spoke unto all the other birds. Then, O thou best of the Kurus,
all those birds witnessing with their own eyes the act of the old swan,
approached that wretch of false conduct and slew him.

"Thy behaviour, O Bhishma, is even like that of the old swan. These lords
of earth might slay thee in anger like those creatures of the feathery
tribe slaying the old swan. Persons conversant with the Puranas recite a
proverb, O Bhishma, as regards this occurrence, I shall, O Bharata,
repeat it to thee fully. It is even this: O thou that supportest thyself
on thy wings, though thy heart is affected (by the passions), thou
preachest yet (of virtue); but this thy sinful act of eating up the eggs
transgresseth thy speech!"



SECTION XLI

"Sisupala said,--"That mighty king Jarasandha who desired not to fight
with Krishna, saying 'He is a slave,' was worthy of my greatest esteem.
Who will regard as praiseworthy the act which was done by Kesava, as also
by Bhima and Arjuna, in the matter of Jarasandha's death? Entering by an
improper gate, disguised as a Brahmana, thus Krishna observed the
strength of king Jarasandha. And when that monarch offered at first unto
this wretch water to wash his feet, it was then that he denied his
Brahmanahood from seeming motives of virtue. And when Jarasandha, O thou
of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat, it was
this Krishna that refused that monarch's request. If this one is the lord
of the universe, as this fool representeth him to be, why doth he not
regard himself as a Brahmana? This, however, surpriseth me greatly that
though thou leadest the Pandavas away from the path of the wise, they yet
regard thee as honest. Or, perhaps, this is scarcely a matter of surprise
in respect of those that have thee, O Bharata, womanish in disposition
and bent down with age, for their counsellor in everything."

"Vaisampayana continued,--Hearing these words of Sisupala, harsh both in
import and sound, that foremost of mighty men, Bhimasena endued with
energy became angry. And his eyes, naturally large and expanding and like
unto lotus leaves became still more extended and red as copper under the
influence of that rage. And the assembled monarchs beheld on his forehead
three lines of wrinkles like the Ganga of treble currents on the
treble-peaked mountain. When Bhimasena began to grind his teeth in rage,
the monarchs beheld his face resembling that of Death himself, at the end
of the Yuga, prepared to swallow every creature. And as the hero endued
with great energy of mind was about to leap up impetuously, the
mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the
celestial generalissimo). And, O Bharata, Bhima's wrath was soon appeased
by Bhishma, the grand-sire of the Kurus, with various kinds of counsel.
And Bhima, that chastiser of foes, could not disobey Bhishma's words,
like the ocean that never transgresseth (even when swollen with the
waters of the rainy season) its continents. But, O king, even though
Bhima was angry, the brave Sisupala depending on his own manhood, did not
tremble in fear. And though Bhima was leaping up impetuously every
moment, Sisupala bestowed not a single thought on him, like a lion that
recks not a little animal in rage. The powerful king of Chedi, beholding
Bhima of terrible prowess in such rage, laughingly said,--'Release him, O
Bhishma! Let all the monarchs behold him scorched by my prowess like an
insect in fire.' Hearing these words of the ruler of the Chedis, Bhishma,
that foremost of the Kurus and chief of all intelligent men, spoke unto
Bhima these words."



SECTION XLII

"Bhishma said,--This Sisupala was born in the line of the king of Chedi
with three eyes and four hands. As soon as he was born, he screamed and
brayed like an ass. On that account, his father and mother along with
their relatives, were struck with fear. And beholding these extraordinary
omens, his parents resolved to abandon him. But an incorporeal voice,
about this time, said unto the king and his wife with their ministers and
priest, all with hearts paralysed by anxiety, those words,--'This thy
son, O king, that hath been born will become both fortunate and superior
in strength. Therefore thou hast no fear from him. Indeed cherish the
child without anxiety. He will not die (in childhood). His time is not
yet come. He that will slay him with weapons hath also been born.'
Hearing these words, the mother, rendered anxious by affection for her
son, addressed the invisible Being and said,--I bow with joined hands
unto him that hath uttered these words respecting my son; whether he be
an exalted divinity or any other being, let him tell me another word, I
desire to hear who will be the slayer of this my son. The invisible Being
then said,--'He upon whose lap this child being placed the superfluous
arms of his will fall down upon the ground like a pair of five-headed
snakes, and at the sight of whom his third eye on the forehead will
disappear, will be his slayer?' Hearing of the child's three eyes and
four arms as also of the words of the invisible Being, all the kings of
the earth went to Chedi to behold him. The king of Chedi worshipping, as
each deserved, the monarchs that came, gave his child upon their laps one
after another. And though the child was placed upon the laps of a
thousand kings, one after another, yet that which the incorporeal voice
had said came not to pass. And having heard of all this at Dwaravati, the
mighty Yadava heroes Sankarshana and Janarddana also went to the capital
of the Chedis, to see their father's sister--that daughter of the Yadavas
(the queen of Chedi) And saluting everybody according to his rank and the
king and queen also, and enquiring after every body's welfare, both Rama
and Kesava took their seats. And after those heroes had been worshipped,
the queen with great pleasure herself placed the child on the lap of
Damodara. As soon as the child was placed on his lap, those superfluous
arms of his fell down and the eye on his forehead also disappeared. And
beholding this, the queen in alarm and anxiety begged of Krishna a boon.
And she said,--'O mighty-armed Krishna, I am afflicted with fear; grant
me a boon. Thou art the assurer of all afflicted ones and that the
dispeller of everybody's fear. Thus addressed by her. Krishna, that son
of the Yadu race, said--'Fear not, O respected one. Thou art acquainted
with morality. Thou needest have no fear from me. What boon shall I give
thee? What shall I do, O aunt? Whether able or not, I shall do thy
bidding.'--Thus spoken to by Krishna, the queen said, 'O thou of great
strength, thou wilt have to pardon the offences of Sisupala for my sake.
O tiger of the Yadu race. Know O lord, even this is the boon that I ask.'
Krishna then said, 'O aunt, even when he will deserve to be slain, I will
pardon an hundred offences of his. Grieve thou not.'

"Bhishma continued,--'Even thus, O Bhima, is this wretch of a
king--Sisupala of wicked heart, who, proud of the boon granted by
Govinda, summons thee to battle!'"



SECTION XLIII

"Bhishma said,--The will under which the ruler of Chedi summoneth thee to
fight though thou art of strength that knoweth no deterioration, is
scarcely his own intention. Assuredly, this is the purpose of Krishna
himself, the lord of the universe. O Bhima, what king is there on earth
that would dare abuse me thus, as this wretch of his race, already
possessed by Death, hath done to-day? This mighty-armed one is, without
doubt, a portion of Hari's energy. And surely, the Lord desireth to take
back unto himself that energy of his own. In consequence of this, O tiger
of the Kuru race, this tiger-like king of Chedi, so wicked of heart,
roareth in such a way caring little for us all."

"Vaisampayana continued,--"Hearing these words of Bhishma, the king of
Chedi could bear no more, He then replied in rage unto Bhishma in these
words.--

'Let our foes, O Bhishma, be endued with that prowess which this Kesava
hath, whom thou like a professional chanter of hymns praisest, rising
repeatedly from thy seat. If thy mind, O Bhishma, delighteth so in
praising others, then praise thou these kings, leaving off Krishna.
Praise thou this excellent of kings, Darada, the ruler of Valhika, who
rent this earth as soon as he was born. Praise thou, O Bhishma, this
Karna, the ruler of the territories of Anga and Vanga, who is equal in
strength unto him of a thousand eyes, who draweth a large bow, who endued
with mighty arms owneth celestial ear-rings of heavenly make with which
he was born and this coat of mail possessing the splendour of the rising
sun, who vanquished in a wrestling encounter the invincible Jarasandha
equal unto Vasava himself, and who tore and mangled that monarch. O
Bhishma, praise Drona and Aswatthaman, who both father and son, are
mighty warriors, worthy of praise, and the best of Brahmanas, and either
of whom, O Bhishma, if enraged could annihilate this earth with its
mobile and immobile creatures, as I believe. I do not behold, O Bhishma,
the king that is equal in battle unto Drona or Aswatthaman. Why wishest
thou not to praise them? Passing over Duryyodhana, that mighty-armed king
of kings, who is unequalled in whole earth girt with her seas and king
Jayadratha accomplished in weapons and endued with great prowess, and
Druma the preceptor of the Kimpurushas and celebrated over the world for
prowess, and Saradwata's son, old Kripa, the preceptor of the Bharata
princes and endued with great energy, why dost thou praise Kesava?
Passing over that foremost of bowmen--that excellent of kings, Rukmin of
great energy, why praisest thou Kesava? Passing over Bhishmaka of
abundant energy, and king Dantavakra, and Bhagadatta known for his
innumerable sacrificial stakes, and Jayatsena the king of the Magadha,
and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda
of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud
Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of
abundant energy, why dost thou praise Kesava? And, O Bhishma, if thy mind
is always inclined to sing the praises of others, why dost thou not
praise Salya and other rulers of the earth? O king, what can be done by
me when (it seemeth) thou hast not heard anything before from virtuous
old men giving lessons in morality? Hast thou never heard, O Bhishma,
that reproach and glorification, both of self and others, are not
practices of those that are respectable? There is no one that approveth
thy conduct, O Bhishma, in unceasingly praising with devotion, from
ignorance alone, Kesava so unworthy of praise. How dost thou, from thy
wish alone, establish the whole universe in the servitor and cowherd of
Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not
conformable to thy true nature, like to what may be in the bird Bhulinga,
as hath already been said by me. There is a bird called Bhulinga living
on the other side of the Himavat. O Bhishma, that bird ever uttereth
words of adverse import. Never do anything rash,--this is what she always
sayeth, but never understandeth that she herself always acteth very
rashly. Possessed of little intelligence that bird picketh from the
lion's mouth the pieces of flesh sticking between the teeth, and at a
time when the lion is employed in eating. Assuredly, O Bhishma, that bird
liveth at the pleasure of the lion. O sinful wretch, thou always speakest
like that bird. And assuredly, O Bhishma, thou art alive at the pleasure
only of these kings. Employed in acts contrary to the opinions of all,
there is none else like thee!"

"Vaisampayana continued,--Hearing these harsh words of the ruler of
Chedi, Bhishma, O king, said in the hearing of the king of Chedi,--'Truly
am I alive at the pleasure of these rulers of earth. But I do regard
these kings as not equal to even a straw.' As soon as these words were
spoken by Bhishma, the kings became inflamed with wrath. And the down of
some amongst them stood erect and some began to reprove Bhishma. And
hearing those words of Bhishma, some amongst them, that were wielders of
large bows exclaimed, 'This wretched Bhishma, though old, is exceedingly
boastful. He deserveth not our pardon. Therefore, ye kings, incensed with
rage as this Bhishma is, it is well that this wretch were slain like an
animal, or, mustering together, let us burn him in a fire of grass or
straw.' Hearing these words of the monarchs, Bhishma the grand-sire of
the Kurus, endued with great intelligence, addressing those lords of
earth, said,--'I do not see the end of our speeches, for words may be
answered with words. Therefore, ye lords of earth, listen ye all unto
what I say. Whether I be slain like an animal or burnt in a fire of grass
and straw, thus do I distinctly place my foot on the heads of ye all.
Here is Govinda, that knoweth no deterioration. Him have we worshipped.
Let him who wisheth for speedy death, summon to battle Madhava of dark
hue and the wielder of the discus and the mace; and falling enter into
and mingle with the body of this god!"



SECTION XLIV

"Vaisampayana said,--Hearing these words of Bhishma, the ruler of Chedi
endued with exceeding prowess, desirous of combating with Vasudeva
addressed him and said,--O Janarddana, I challenge thee. Come, fight with
me until I slay thee today with all the Pandavas. For, O Krishna, the
sons of Pandu also, who disregarding the claims of all these kings, have
worshipped thee who art no king, deserve to be slain by me along with
thee. Even this is my opinion, O Krishna, that they who from childishness
have worshipped thee, as if thou deservest it, although thou art unworthy
of worship, being only a slave and a wretch and no king, deserve to be
slain by me.' Having said this, that tiger among kings stood there
roaring in anger. And after Sisupala had ceased, Krishna addressing all
the kings in the presence of the Pandavas, spoke these words in a soft
voice.--'Ye kings, this wicked-minded one, who is the son of a daughter
of the Satwata race, is a great enemy of us of the Satwata race; and
though we never seek to injure him, he ever seeketh our evil. This wretch
of cruel deeds, ye kings, hearing that we had gone to the city of
Pragjyotisha, came and burnt Dwaraka, although he is the son of my
father's sister. While king Bhoja was sporting on the Raivataka hill,
this one fell upon the attendants of that king and slew and led away many
of them in chains to his own city. Sinful in all his purpose, this
wretch, in order to obstruct the sacrifice of my father, stole the
sacrificial horse of the horse-sacrifice that had been let loose under
the guard of armed men. Prompted by sinful motives, this one ravished the
reluctant wife of the innocent Vabhru (Akrura) on her way from Dwaraka to
the country of the Sauviras. This injurer of his maternal uncle,
disguising himself in the attire of the king of Karusha, ravished also
the innocent Bhadra, the princess of Visala, the intended bride of king
Karusha. I have patiently borne all these sorrows for the sake of my
father's sister. It is, however, very fortunate that all this hath
occurred today in the presence of all the kings. Behold ye all today the
hostility this one beareth towards me. And know ye also all that he hath
done me at my back. For the excess of that pride in which he hath
indulged in the presence of all these monarchs, he deserveth to be slain
by me. I am ill able to pardon today the injuries that he hath done me.
Desirous of speedy death, this fool had desired Rukmini. But the fool
obtained her not, like a Sudra failing to obtain the audition of the
Vedas."

Vaisampayana continued,--"Hearing these words of Vasudeva, all the
assembled monarchs began to reprove the ruler of Chedi. But the powerful
Sisupala, having heard these words, laughed aloud and spoke thus,--'O
Krishna, art thou not ashamed in saying in this assembly, especially
before all these kings that Rukmini (thy wife) had been coveted by me? O
slayer of Madhu, who else is there than thee, who regarding himself a man
would say in the midst of respectable men that his wife had been intended
for some body else? O Krishna, pardon me if thou pleasest, or pardon me
not. But angry or friendly, what canst thou do unto me?'

"And while Sisupala was speaking thus, the exalted slayer of Madhu
thought in his mind of the discus that humbleth the pride of the Asuras.
And as soon as the discus came into his hands, skilled in speech the
illustrious one loudly uttered these words,--'Listen ye lords of earth,
why this one had hitherto been pardoned by me. As asked by his mother, a
hundred offences (of his) were to be pardoned by me. Even this was the
boon she had asked, and even this I granted her. That number, ye kings,
hath become full. I shall now slay him in your presence, ye monarchs.'
Having said this, the chief of the Yadus, that slayer of all foes, in
anger, instantly cut off the head of the ruler of Chedi by means of his
discus. And the mighty-armed one fell down like a cliff struck with
thunder. And, O monarch, the assembled kings then beheld a fierce energy,
like unto the sun in the sky, issue out of the body of the king of Chedi,
and O king, that energy then adored Krishna, possessed of eyes like lotus
leaves and worshipped by all the worlds, and entered his body. And all
the kings beholding the energy which entered that mighty-armed chief of
men regarded it as wonderful. And when Krishna had slain the king of
Chedi, the sky, though cloudless, poured showers of rain, and blasting
thunders were hurled, and the earth itself began to tremble. There were
some among the kings who spoke not a word during those unspeakable
moments but merely sat gazing at Janarddana. And some there were that
rubbed in rage their palms with their forefingers. And there were others
who deprived of reason by rage bit their lips with their teeth. And some
amongst the kings applauded him of the Vrishni race in private. And some
there were that became excited with anger; while others became mediators.
The great Rishis with pleased hearts praised Kesava and went away. And
all the high-souled Brahmanas and the mighty kings that were there,
beholding Krishna's prowess, became glad at heart and praised him.

"Yudhishthira then commanded his brothers to perform without delay the
funeral rites of king Sisupala, the brave son of Damaghosha, with proper
respect. The sons of Pandu obeyed the behest of their brother. And
Yudhishthira then, with all the kings, installed the son of king Sisupala
in the sovereignty of the Chedis.

"Then that sacrifice, O monarch, of the king of the Kurus possessed of
great energy, blessed with every kind of prosperity, became exceedingly
handsome and pleasing unto all young men. And commenced auspiciously, and
all impediments removed, and furnished with abundance of wealth and corn,
as also with plenty of rice and every kind of food, it was properly
watched by Kesava. And Yudhishthira in due time completed the great
sacrifice. And the mighty-armed Janarddana, the exalted Sauri, with his
bow called Saranga and his discus and mace, guarded that sacrifice till
its completion. And all the Kshatriya monarchs, having approached the
virtuous Yudhishthira who had bathed after the conclusion of the
sacrifice, said these words: 'By good fortune thou hast come out
successful. O virtuous one, thou hast obtained the imperial dignity. O
thou of the Ajamida race, by thee hath been spread the fame of thy whole
race. And, O king of kings, by this act of thine, thou hast also acquired
great religious merit. We have been worshipped by thee to the full extent
of our desires. We now tell thee that we are desirous of returning to our
own kingdoms. It behoveth thee to grant us permission.'

"Hearing these words of the monarchs, king Yudhishthira the just,
worshipping each as he deserved, commanded his brothers, saying, 'These
monarchs had all come to us at their own pleasure. These chastisers of
foes are now desirous of returning to their own kingdoms, bidding me
farewell. Blest be ye, follow ye these excellent kings to the confines of
our own dominions.' Hearing these words of their brother, the virtuous
Pandava princes followed the kings, one after another as each deserved.
The powerful Dhrishtadyumna followed without loss of time king Virata:
and Dhananjaya followed the illustrious and mighty charioteer Yajnasena;
and the mighty Bhimasena followed Bhishma and Dhritarashtra: and
Sahadeva, that master of battle, followed the brave Drona and his son;
and Nakula, O king, followed Suvala with his son; and the sons of
Draupadi with the son of Subhadra followed those mighty warriors--the
kings of the mountainous countries. And other bulls among Kshatriyas
followed other Kshatriyas. And the Brahmanas by thousands also went away,
duly worshipped.

"After all the Kings and the Brahmanas had gone away, the powerful
Vasudeva addressing Yudhishthira said,--'O son of the Kuru race, with thy
leave, I also desire to go to Dwaraka. By great good fortune, thou hast
accomplished the foremost of sacrifices--Rajasuya!' Thus addressed by
Janarddana, Yudhishthira replied, 'Owing to thy grace, O Govinda. I have
accomplished the great sacrifice. And it is owing to thy grace that the
whole Kshatriya world having accepted my sway, had come hither with
valuable tribute. O hero, without thee, my heart never feeleth any
delight. How can I, therefore, O hero, give thee, O sinless one, leave to
go? But thou must have to go to the city of Dwaraka.' The virtuous Hari
of worldwide fame, thus addressed by Yudhishthira, cheerfully went with
his cousin to Pritha and said,--'O aunt, thy sons have now obtained the
imperial dignity. They have obtained vast wealth and been also crowned
with success. Be pleased with all this. Commanded by thee, O aunt, I
desire to go to Dwaraka.' After this, Kesava bade farewell to Draupadi
and Subhadra. Coming out then of the inner apartments accompanied by
Yudhishthira, he performed his ablutions and went through the daily rites
of worship, and then made the Brahmanas utter benedictions. Then the
mighty armed Daruka came there with a car of excellent design and body
resembling the clouds. And beholding that Garuda-bannered car arrived
thither, the high-souled one, with eyes like lotus leaves, walked round
it respectfully and ascending on it set out for Dwaravati. And king
Yudhishthira the just, blessed with prosperity, accompanied by his
brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like
lotus leaves, stopping that best of cars for a moment, addressing
Yudhishthira the son of Kunti, said,--'O king of kings, cherishest thou
thy subjects with ceaseless vigilance and patience. And as the clouds are
unto all creatures, as the large tree of spreading bough is unto birds,
as he of a thousand eyes is unto the immortals, be thou the refuge and
support of thy relatives. And Krishna and Yudhishthira having thus talked
unto each other took each other's leave and returned to their respective
homes. And, O king, after the chief of the Satwata race had gone to
Dwaravati, king Duryodhana alone, with king Suvala's son, Sakuni,--these
bulls among men,--continued to live in that celestial assembly house.



SECTION XLV

(Dyuta Parva)

Vaisampayana said,--"when that foremost of sacrifices, the Rajasuya so
difficult of accomplishment, was completed, Vyasa surrounded by his
disciples presented himself before Yudhishthira. And Yudhishthira, upon
beholding him quickly rose from his seat, surrounded by his brothers, and
worshipped the Rishi who was his grand-father, with water to wash his
feet and the offer of a seat. The illustrious one having taken his seat
on a costly carpet inlaid with gold, addressed king Yudhishthira the just
and said.--'Take thy seat'. And after the king had taken his seat
surrounded by his brothers, the illustrious Vyasa, truthful in speech
said,--'O son of Kunti, thou growest from good fortune. Thou hast
obtained imperial sway so difficult of acquisition. And O perpetuator of
the Kuru race, all the Kauravas have prospered in consequence of thee. O
Emperor, I have been duly worshipped. I desire now to go with thy leave!
King Yudhishthira the just, thus addressed by the Rishi of dark hue,
saluted (him) his grandfather and touching his feet said,--'O chief of
men, a doubt difficult of being dispelled, hath risen within me. O bull
among regenerate ones, save thee there is none to remove it. The
illustrious Rishi Narada said that (as a consequence of the Rajasuya
sacrifice) three kinds of portents, viz., celestial, atmospherical and
terrestrial ones happen. O grandsire, have those portents been ended by
the fall of the kind of the Chedis?''

Vaisampayana continued,--"Hearing these words of the king, the exalted
son of Parasara, the island-born Vyasa of dark hue, spoke these
words,--'For thirteen years, O king, those portents will bear mighty
consequences ending in destruction, O king of kings, of all the
Kshatriyas. In course of time, O bull of the Bharata race, making thee
the sole cause, the assembled Kshatriyas of the world will be destroyed,
O Bharata, for the sins of Duryodhana and through the might of Bhima and
Arjuna. In thy dream, O king of kings thou wilt behold towards the end of
this might the blue throated Bhava, the slayer of Tripura, ever absorbed
in meditation, having the bull for his mark, drinking off the human
skull, and fierce and terrible, that lord of all creatures, that god of
gods, the husband of Uma, otherwise called Hara and Sarva, and Vrisha,
armed with the trident and the bow called Pinaka, and attired in tiger
skin. And thou wilt behold Siva, tall and white as the Kailasa cliff and
seated on his bull, gazing unceasingly towards the direction (south)
presided over by the king of the Pitris. Even this will be the dream thou
wilt dream today, O king of kings. Do not grieve for dreaming such a
dream. None can rise superior to the influence of Time. Blest be thou! I
will now proceed towards the Kailasa mountain. Rule thou the earth with
vigilance and steadiness, patiently bearing every privation!'"

Vaisampayana continued,--"Having said this, the illustrious and
island-born Vyasa of dark hue, accompanied by his disciples ever
following the dictates of the Vedas, proceeded towards Kailasa. And after
the grand-father had thus gone away, the king afflicted with anxiety and
grief, began to think continuously upon what the Rishi hath said. And he
said to himself, 'Indeed what the Rishi hath said must come to pass. We
will succeed in warding off the fates by exertion alone?' Then
Yudhishthira endued with great energy addressing all his brothers, said,
'Ye tigers among men, ye have heard what the island-born Rishi hath told
me. Having heard the words of the Rishi, I have arrived at this firm
resolution viz., that I should die, as I am ordained to be the cause of
the destruction of all Kshatriyas. Ye my dear ones, if Time hath intended
so what need is there for me to live?' Hearing these words of the king,
Arjuna replied, 'O king, yield not thyself to this terrible depression
that is destructive of reason. Mustering fortitude, O great king, do what
would be beneficial.' Yudhishthira then, firm in truth, thinking all the
while of Dwaipayana's words answered his brothers thus,--'Blest be ye.
Listen to my vow from this day. For thirteen years, what ever purpose
have I to live for, I shall not speak a hard word to my brothers or to
any of the kings of the earth. Living under the command of my relatives,
I shall practise virtue, exemplifying my vow. If I live in this way,
making no distinction between my own children and others, there will be
no disagreement (between me and others). It is disagreement that is the
cause of war in the world. Keeping war at a distance, and ever doing what
is agreeable to others, evil reputation will not be mine in the world, ye
bulls among men. Hearing these words of their eldest brother, the
Pandavas, always engaged in doing what was agreeable to him, approved of
them. And Yudhishthira the just, having pledged so, along with his
brothers in the midst of that assembly, gratified his priests as also the
gods with due ceremonies. And, O bull of the Bharata race, after all the
monarchs had gone away, Yudhishthira along with his brothers, having
performed the usual auspicious rites, accompanied by his ministers
entered his own palace. And, O ruler of men, king Duryodhana and Sakuni,
the son of Suvala, continued to dwell in that delightful assembly house.



SECTION XLVI

Vaisampayana said,--"That bull among men, Duryodhana, continued to dwell
in that, assembly house (of the Pandavas). And with Sakuni, the Kuru
prince slowly examined the whole of that mansion, and the Kuru prince
beheld in it many celestial designs, which he had never seen before in
the city called after the elephant (Hastinapore). And one day king
Duryodhana in going round that mansion came upon a crystal surface. And
the king, from ignorance, mistaking it for a pool of water, drew up his
clothes. And afterwards finding out his mistake the king wandered about
the mansion in great sorrow. And sometime after, the king, mistaking a
lake of crystal water adorned with lotuses of crystal petals for land,
fell into it with all his clothes on. Beholding Duryodhana fallen into
the lake, the mighty Bhima laughed aloud as also the menials of the
palace. And the servants, at the command of the king, soon brought him
dry and handsome clothes. Beholding the plight of Duryodhana, the mighty
Bhima and Arjuna and both the twins--all laughed aloud. Being unused to
putting up with insults, Duryodhana could not bear that laugh of theirs.
Concealing his emotions he even did not cast his looks on them. And
beholding the monarch once more draw up his clothes to cross a piece of
dry land which he had mistaken for water, they all laughed again. And the
king sometime after mistook a closed door made of crystal as open. And as
he was about to pass through it his head struck against it, and he stood
with his brain reeling. And mistaking as closed another door made of
crystal that was really open, the king in attempting to open it with
stretched hands, tumbled down. And coming upon another door that was
really open, the king thinking it as closed, went away from it. And, O
monarch, king Duryodhana beholding that vast wealth in the Rajasuya
sacrifice and having become the victim of those numerous errors within
the assembly house at last returned, with the leave of the Pandavas, to
Hastinapore.

And the heart of king Duryodhana, afflicted at sight of the prosperity of
the Pandavas, became inclined to sin, as he proceeded towards his city
reflecting on all he had seen and suffered. And beholding the Pandavas
happy and all the kings of the earth paying homage to them, as also
everybody, young and old, engaged in doing good unto them, and reflecting
also on the splendour and prosperity of the illustrious sons of Pandu,
Duryodhana, the son of Dhritarashtra, became pale. In proceeding (to his
city) with an efflicted heart, the prince thought of nothing else but
that assembly house and that unrivalled prosperity of the wise
Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so taken up
with his thoughts then that he spoke not a word to Suvala's son even
though the latter addressed him repeatedly. And Sakuni, beholding him
absent-minded, said,--'O Duryodhana, why art thou proceeding thus'?

"Duryodhana replied,--O uncle, beholding this whole earth owning the sway
of Yudhishthira in consequence of the might of the illustrious Arjuna's
weapons and beholding also that sacrifice of the son of Pritha like unto
the sacrifice of Sakra himself of great glory among the celestials, I,
being filled with jealousy and burning day and night, am being dried up
like a shallow tank in the summer season. Behold, when Sisupala was slain
by the chief of the Satwatas, there was no man to take the side of
Sisupala. Consumed by the fire of the Pandava, they all forgave that
offence; otherwise who is there that could forgive it? That highly
improper act of grave consequence done by Vasudeva succeeded in
consequence of the power of the illustrious son of Pandu. And so many
monarchs also brought with them various kinds of wealth for king
Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding
Yudhishthira's prosperity of such splendour, my heart burneth, efflicted
with jealously, although it behoveth me not to be jealous.'

"Having reflected in this way, Duryodhana, as if burnt by fire, addressed
the king of Gandhara again and said,--'I shall throw myself upon a
flaming fire or swallow poison or drown myself in water. I cannot live.
What man is there in the world possessed of vigour who can bear to see
his foes in the enjoyment of prosperity and himself in destitution?
Therefore I who bear to see that accession of prosperity and fortune (in
my foes) am neither a woman nor one that is not a woman, neither also a
man nor one that is not a man. Beholding their sovereignty over the world
and vast affluence, as also that sacrifice, who is there like me that
would not smart under all that? Alone I am incapable of acquiring such
royal prosperity; nor do I behold allies that could help me in the
matter. It is for this that I am thinking of self-destruction. Beholding
that great and serene prosperity of the son of Kunti, I regard Fate as
supreme and exertions fruitless. O son of Suvala, formerly I strove to
compass his destruction. But baffling all my efforts he hath grown in
prosperity even like the lotus from within a pool of water. It is for
this that I regard Fate as supreme and exertions fruitless. Behold, the
sons of Dhritarashtra are decaying and the sons of Pritha are growing day
by day. Beholding that prosperity of the Pandavas, and that assembly
house of theirs, and those menials laughing at me, my heart burneth as if
it were on fire. Therefore, O uncle, know me now as deeply grieved and
filled with jealousy, and speak of it to Dhritarashtra.



SECTION XLVII

"Sakuni said.--'O Duryodhana, thou shouldst not be jealous of
Yudhishthira. The sons of Pandu are enjoying what they deserve in
consequence of their own good fortune. O slayer of foes, O great king,
thou couldst not destroy them by repeatedly devising numberless plans,
many of which thou hadst even put to practice. Those tigers among men out
of sheer luck escaped all those machinations. They have obtained Draupadi
for wife and Drupada with his sons as also Vasudeva of great prowess as
allies, capable of helping them in subjugating the whole world. And O
king, having inherited the paternal share of the kingdom without being
deprived of it they have grown in consequence of their own energy. What
is there to make thee sorry for this? Having gratified Hustasana,
Dhananjaya hath obtained the bow Gandiva and the couple of inexhaustible
quivers and many celestial weapons. With that unique bow and by the
strength of his own arms also he hath brought all the kings of the world
under his sway. What is there to make thee sorry for this? Having saved
the Asura Maya from a conflagration, Arjuna, that slayer of foes, using
both his hands with equal skill, caused him to build that assembly house.
And it is for this also that commanded by Maya, those grim Rakshasas
called Kinkaras supported that assembly house. What is there in this to
make thee sorry? Thou hast said, O king, that thou art without allies.
This, O Bharata, is not true. These thy brothers are obedient to thee.
Drona of great prowess and wielding the large bow along with his son,
Radha's son Karna, the great warrior Gautama (Kripa), myself with my
brothers and king Saumadatti--these are thy allies. Uniting thyself with
these, conquer thou the whole of the earth.'

"Duryodhana said,--'O king, with thee, as also with these great warriors,
I shall subjugate the Pandavas, if it pleases thee. If I can now
subjugate them, the world will be mine and all the monarchs, and that
assembly house so full of wealth.'

"Sakuni replied,--'Dhananjaya and Vasudeva, Bhimasena and Yudhishthira,
Nakula and Sahadeva and Drupada with his sons,--these cannot be
vanquished in battle by even the celestials, for they are all great
warriors wielding the largest bows, accomplished in weapons, and
delighting in battle. But, O king, I know the means by which Yudhishthira
himself may be vanquished. Listen to me and adopt it.'

"Duryodhana said,--'without danger to our friends and other illustrious
men, O uncle, tell me if there is any way by which I may vanquish him.'

"Sakuni said,--'The son of Kunti is very fond of dice-play although he
doth not know how to play. That king if asked to play, is ill able to
refuse. I am skillful at dice. There is none equal to me in this respect
on earth, no, not even in the three worlds, O son of Kuru. Therefore, ask
him to play at dice. Skilled at dice, I will win his kingdom, and that
splendid prosperity of his for thee, O bull among men. But, O Duryodhana,
represent all this unto the king (Dhritarashtra). Commanded by thy father
I will win without doubt the whole of Yudhishthira's possessions.'

"Duryodhana said 'O son of Suvala, thou thyself represent properly all
this to Dhritarashtra, the chief of the Kurus. I shall not be able to do
so.



SECTION XLVIII

Vaisampayana said--"O king, impressed with the great Rajasuya sacrifice
of king Yudhishthira, Sakuni, the son of Suvala, having learnt before the
intentions of Duryodhana, while accompanying him in the way from the
assembly house, and desirous of saying what was agreeable to him,
approached Dhritarashtra endued with great wisdom, and finding the
monarch deprived of his eye seated (in his throne), told him these
words,--'Know, O great king, O bull of the Bharata race, that Duryodhana,
having lost colour, hath become pale and emaciated and depressed and a
prey to anxiety. Why dost thou not, after due enquiry, ascertain the
grief that is in the heart of thy eldest son, the grief that is caused by
the foe?'

"Dhritarashtra said,--'Duryodhana, what is the reason of thy great
affliction. O son of the Kuru race? If it is fit for me to hear it, then
tell me the reason. This Sakuni here says that thou hast lost colour,
become pale and emaciated, and a prey to anxiety. I do not know what can
be the reason of the sorrow. This vast wealth of mine is at thy control.
Thy brothers and all our relations never do anything that is disagreeable
to thee. Thou wearest the best apparel and eatest the best food that is
prepared with meat. The best of horse carries thee. What it is,
therefore, that hath made thee pale and emaciated? Costly beds, beautiful
damsels, mansions decked with excellent furniture, and sport of the
delightful kind, without doubt these all wait but at thy command, as in
the case of the gods themselves Therefore, O proud one, why dost thou
grieve, O son, as if thou wert destitute.'

"Duryodhana said,--'I eat and dress myself like a wretch and pass my time
all the while a prey to fierce jealousy. He indeed is a man, who
incapable of bearing the pride of the foe, liveth having vanquished that
foe with the desire of liberating his own subjects from the tyranny of
the foe. Contentment, as also pride, O Bharata, are destructive of
prosperity; and those other two qualities also, viz., compassion and
fear. One who acteth under the influence of these, never obtaineth
anything high. Having beheld Yudhishthira's prosperity, whatever I enjoy
brings me no gratification. The prosperity of Kunti's son that is
possessed of such splendour maketh me pale. Knowing the affluence of the
foe and my own destitution, even though that affluence is not before me,
I yet see it before me. Therefore, have I lost colour and become
melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight
thousand Snataka Brahmanas leading domestic lives, giving unto each of
them thirty slave-girls. Beside this, thousand other Brahmanas daily eat
at his palace the best of food on golden plates. The king of Kambhoja
sent unto him (as tribute) innumerable skins, black, darkish, and red, of
the deer Kadali, as also numberless blankets of excellent textures. And
hundreds and thousands and thousands of she-elephants and thirty thousand
she-camels wander within the palace, for the kings of the earth brought
them all as tribute to the capital of the Pandavas. And, O lord of earth,
the kings also brought unto this foremost of sacrifices heaps upon heaps
of jewels and gems for the son of Kunti. Never before did I see or hear
of such enormous wealth as was brought unto the sacrifice of the
intelligent sons of Pandu. And, O king, beholding that enormous
collection of wealth belonging to the foe, I can not enjoy peace of mind.
Hundreds of Brahmanas supported by the grants that Yudhishthira hath
given them and possessing wealth of kine, waited at the palace gate with
three thousands of millions of tribute but were prevented by the keepers
from entering the mansion. Bringing with them clarified butter in
handsome Kamandalus made of gold, they did not obtain admission into the
palace, and Ocean himself brought unto him in vessels of white copper the
nectar that is generated within his waters and which is much superior to
that which flowers and annual plants produce for Sakra. And Vasudeva (at
the conclusion of the sacrifice) having brought an excellent conch bathed
the Sun of Pritha with sea water brought in thousand jars of gold, all
well adorned with numerous gems. Beholding all this I became feverish
with jealousy. Those jars had been taken to the Eastern and the Southern
oceans. And they had also been taken on the shoulders of men to the
Western ocean, O bull among men. And, O father, although none but birds
only can go to the Northern region Arjuna, having gone thither, exacted
as tribute a vast quantity of wealth. There is another wonderful incident
also which I will relate to thee. O listen to me. When a hundred thousand
Brahmanas were fed, it had been arranged that to notify this act every
day conches would be blown in a chorus. But, O Bharata, I continually
heard conches blown there almost repeatedly. And hearing those notes my
hair stood on end. And, O great king, that palatial compound, filled with
innumerable monarchs that came there as spectators, looked exceedingly
handsome like the cloudless firmament with stars. And, O king of men, the
monarchs came into that sacrifice of the wise son of Pandu bringing with
them every kind of wealth. And the kings that came there became like
Vaisyas the distributors of food unto the Brahmanas that were fed. And O
king, the prosperity that I beheld of Yudhishthira was such that neither
the chief himself of the celestials, nor Yama or Varuna, nor the lord of
the Guhyakas owneth the same. And beholding that great prosperity of the
son of Pandu, my heart burneth and I cannot enjoy peace.

"Hearing these words of Duryodhana, Sakuni replied,--'Hear how thou
mayest obtain this unrivalled prosperity that thou beholdest in the son
of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an
adept at dice, superior to all in the world. I can ascertain the success
or otherwise of every throw, and when to stake and when not. I have
special knowledge of the game. The Son of Kunti also is fond of dice
playing though he possesseth little skill in it. Summoned to play or
battle, he is sure to come forward, and I will defeat him repeatedly at
every throw by practising deception. I promise to win all that wealth of
his, and thou, O Duryodhana, shalt then enjoy the same.'"

Vaisampayana continued,--"King Duryodhana, thus addressed by Sakuni,
without allowing a moment to elapse, said unto Dhritarashtra,--'This,
Sakuni, an adept at dice, is ready to win at dice, O king, the wealth of
the sons of Pandu. It behoveth thee to grant him permission to do so.'

"Dhritarashtra replied,--'I always follow the counsels of Kshatta, my
minister possessed of great wisdom. Having consulted with him, I will
inform thee what my judgment is in respect of this affair. Endued with
great foresight, he will, keeping morality before his eyes, tell us what
is good and what is proper for both parties, and what should be done in
this matter.'

"Duryodhana said,--'If thou consultest with Kshatta he will make thee
desist. And if thou desist, O king, I will certainly kill myself. And
when I am dead, O king, thou wilt become happy with Vidura. Thou wilt
then enjoy the whole earth; what need hast thou with me?'"

Vaisampayana continued,--"Dhritarashtra, hearing these words of
affliction uttered by Duryodhana from mixed feeling, himself ready to
what Duryodhana had dictated, commanded his servant, saying,--'Let
artificers be employed to erect without delay a delightful and handsome
and spacious palace with an hundred doors and a thousand columns. And
having brought carpenters and joiners, set ye jewels and precious stones
all over the walls. And making it handsome and easy of access, report to
me when everything is complete. And, O monarch, king Dhritarashtra having
made this resolution for the pacification of Duryodhana, sent messengers
unto Vidura for summoning him. For without taking counsel with Vidura
never did the monarch form any resolution. But as regards the matter at
hand, the king although he knew the evils of gambling, was yet attracted
towards it. The intelligent Vidura, however, as soon as he heard of it,
knew that the arrival of Kali was at hand. And seeing that the way to
destruction was about to open, he quickly came to Dhritarashtra. And
Vidura approaching his illustrious eldest brother and bowing down unto
his feet, said these words:

'O exalted king, I do not approve of this resolution that thou hast
formed. It behave thee, O king, to act in such a way that no dispute may
arise between thy children on account of this gambling match.'

Dhritarashtra replied,--'O Kshatta, if the gods be merciful unto us,
assuredly no dispute will ever arise amongst my sons. Therefore,
auspicious or otherwise, beneficial or otherwise, let this friendly
challenge at dice proceed. Even this without doubt is what fate hath
ordained for us. And, O son of the Bharata race, when I am near, and
Drona and Bhishma and thou too, nothing evil that even Fate might have
ordained is likely to happen. Therefore, go thou on a car yoking thereto
horses endued with the speed of the wind, so that thou mayest reach
Khandavaprastha even today and bring thou Yudhishthira with thee. And, O
Vidura, I tell that even this is my resolution. Tell me nothing. I regard
Fate as supreme which bringeth all this.' Hearing these words of
Dhritarashtra and concluding that his race was doomed, Vidura in great
sorrow went unto Bhishma with great wisdom."



SECTION XLIX

Janamejaya said,--"O thou foremost of all conversant with the Vedas, how
did that game at dice take place, fraught with such evil to the cousins
and through which my grand-sires, the son of Pandu, were plunged into
such sorrow? What kings also were present in that assembly, and who
amongst them approved of the gambling match and who amongst them forbade
it? O sinless one, O chief of regenerate ones, I desire thee to recite in
detail all about this, which, indeed, was the cause of the destruction of
the world."

Santi said,--"Thus addressed by the king, the disciple of Vyasa, endued
with great energy and conversant with the entire Vedas, narrated
everything that had happened."

Vaisampayana said,--"O best of the Bharatas, O great king, if thou
desirest to hear, then listen to me as I narrate to thee everything again
in detail.

"Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika,
calling Duryodhana told him again in private--'O son of Gandhari, have
nothing to do with dice. Vidura doth not speak well of it. Possessed of
great wisdom, he will never give me advice that is not for my good. I
also regard what Vidura sayeth as exceedingly beneficial for me. Do that,
O son, for I regard it all as for thy good also. Indeed, Vidura knoweth
with all its mysteries the science (of political morality) that the
illustrious and learned and wise Vrihaspati, the celestial Rishi who is
the spiritual guide of Vasava--had unfolded unto the wise chief of the
immortals. And O son, I always accept what Vidura adviseth. O king, as
the wise Uddhava is ever regarded amongst the Vrishnis, so is Vidura
possessed of great intelligence esteemed as the foremost of the Kurus.
Therefore, O son, have nothing to do with dice. It is evident that dice
soweth dissensions. And dissensions are the ruin of the kingdom.
Therefore, O son, abandon this idea of gambling. O son, thou hast
obtained from us what, it hath been ordained, a father and a mother
should give unto their son, viz., ancestral rank and possessions. Thou
art educated and clever in every branch of knowledge, and hast been
brought up with affection in thy paternal dwelling. Born the eldest among
all thy brothers, living within thy own kingdom, why regardest thou
thyself as unhappy? O thou of mighty arms, thou obtainest food and attire
of the very best kind and which is not obtainable by ordinary men. Why
dost thou grieve yet. O son, O mighty-armed one, ruling thy large
ancestral kingdom swelling with people and wealth, thou shinest as
splendidly as the chief of the celestials in heaven. Thou art possessed
of wisdom. It behoveth thee to tell me what can be the root of this grief
that hath made thee so melancholy.

"Duryodhana replied,--'I am a sinful wretch, O king, because I eat and
dress beholding (the prosperity of the foes). It hath been said that man
is a wretch who is not filled with jealousy at the sight of his enemy's
prosperity. O exalted one, this kind of prosperity of mine doth not
gratify me. Beholding that blazing prosperity of the son of Kunti, I am
very much pained. I tell thee strong must be my vitality, in as much as I
am living even at the sight of the whole earth owning the sway of
Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the Karaskaras, and
the Lauha-janghas are living in the palace of Yudhishthira like bondsmen.
The Himavat, the ocean, the regions on the sea-shore, and the numberless
other regions that yield jewels and gems, have all acknowledged
superiority of the mansion of Yudhishthira in respect of wealth it
containeth. And, O Monarch, regarding me as the eldest and entitled to
respect, Yudhishthira having received me respectfully, appointed me in
receiving the jewels and gems (that were brought as tribute). O Bharata,
the limit and the like of the excellent and invaluable jewels that were
brought there have not been seen. And O king, my hands were fatigued in
receiving that wealth. And when I was tired, they that brought those
valuable articles from distant regions used to wait till I was able to
resume my labour. Bringing jewels from the lake Vindu, the Asura
architect Maya constructed (for the Pandavas) a lake-like surface made of
crystal. Beholding the (artificial) lotuses with which it was filled, I
mistook it, O king for water. And seeing me draw up my clothes (while
about to cross it), Vrikodara (Bhima) laughed at me, regarding me as
wanting in jewels and having lost my head at the sight of the affluence
of my enemy. If I had the ability, I would, O king, without the loss of a
moment, slay Vrikodara for that. But, O monarch, if we endeavour to slay
Bhima now, without doubt, ours will be the fate of Sisupala. O Bharata,
that insult by the foe burneth me. Once again, O king, beholding a
similar lake that is really full of water but which I mistook for a
crystal surface, I fell into it. At that, Bhima with Arjuna once more
laughed derisively, and Draupadi also accompanied by other females joined
in the laughter. That paineth my heart exceedingly. My apparel having
been wet, the menials at the command of the king gave me other clothes.
That also is my great sorrow. And O king, hear now of another mistake
that I speak of. In attempting to pass through what is exactly of the
shape of a door but through which there was really no passage, I struck
my forehead against stone and injured myself. The twins Nakula and
Sahadeva beholding from a distance that I was so hit at the head came and
supported me in their arms, expressing great concern for me. And Sahadeva
repeatedly told me, as if with a smile,--'This O king, is the door. Go
this way!' And Bhimasena, laughing aloud, addressed me and said,--'O son
of Dhritarashtra, this is the door. And, O king I had not even heard of
the names of those gems that I saw in that mansion. And it is for these
reasons that my heart so acheth."



SECTION L

Duryodhana said,--'Listen now, O Bharata, about all the most costly
articles I saw, belonging unto the sons of Pandu, and brought one after
another by the kings of the earth. Beholding that wealth of the foe, I
lost my reason and scarcely knew myself. And, O Bharata, listen as I
describe that wealth consisting of both manufactures and the produce of
the land. The king of Kamboja gave innumerable skins of the best king,
and blankets made of wool, of the soft fur of rodents and other
burroughers, and of the hair of cats,--all inlaid with threads of gold.
And he also gave three hundred horses of the Titteti and the Kalmasha
species possessing noses like parrots. And he also gave three hundred
camels and an equal number of she-asses, all fattened with the olives and
the Pilusha. And innumerable Brahmanas engaged in rearing cattle and
occupied in low offices for the gratification of the illustrious king
Yudhishthira the just waited at the gate with three hundred millions of
tribute but they were denied admission into the palace. And hundred upon
hundreds of Brahmanas possessing wealth of kine and living upon the lands
that Yudhishthira had given them, came there with their handsome golden
Kamandalus filled with clarified butter. And though they had brought such
tribute, they were refused admission into the palace. And the Sudra kings
that dwelt in the regions on the seacoast, brought with them, O king,
hundred thousands of serving girls of the Karpasika country, all of
beautiful features and slender waist and luxuriant hair and decked in
golden ornaments; and also many skins of the Ranku deer worthy even of
Brahmanas as tribute unto king Yudhishthira. And the tribes Vairamas,
Paradas, Tungas, with the Kitavas who lived upon crops that depended on
water from the sky or of the river and also they who were born in regions
on the sea-shore, in woodlands, or countries on the other side of the
ocean waited at the gate, being refused permission to enter, with goats
and kine and asses and camels and vegetable, honey and blankets and
jewels and gems of various kinds. And that great warrior king Bhagadatta,
the brave ruler of Pragjyotisha and the mighty sovereign of the
mlechchas, at the head of a large number of Yavanas waited at the gate
unable to enter, with a considerable tribute comprising of horses of the
best breed and possessing the speed of the wind. And king Bhagadatta
(beholding the concourse) had to go away from the gate, making over a
number of swords with handles made of the purest ivory and well-adorned
with diamonds and every kind of gems. And many tribes coming from
different regions, of whom some possess two eyes, some three and some had
eyes on their foreheads, and those also called Aushmikas, and Nishadas,
and Romakas, some cannibals and many possessing only one leg. I say, O
king, standing at the gate, being refused permission to enter. And these
diverse rulers brought as tribute ten thousand asses of diverse hues and
black necks and huge bodies and great speed and much docility and
celebrated all over the world. And these asses were all of goodly size
and delightful colour. And they were all bred on the coast of Vankhu. And
there were many kings that gave unto Yudhishthira much gold and silver.
And having given much tribute they obtained admission into the palace of
Yudhishthira. The people that came there possessing only one leg gave
unto Yudhishthira many wild horses, some of which were as red as the
cochineal, and some white, and some possessing the hues of the rainbow
and some looking like evening clouds, and some that were of variegated
colour. And they were all endued with the speed of the mind. And they
also gave unto the king enough gold of superior quality. I also saw
numberless Chins and Sakas and Uddras and many barbarous tribes living in
the woods, and many Vrishnis and Harahunas, and dusky tribes of the
Himavat, and many Nipas and people residing in regions on the sea-coast,
waiting at the gate being refused permission to enter. And the people of
Valhika gave unto him as tribute ten thousand asses, of goodly size and
black necks and daily running two hundred miles, And those asses were of
many shapes. And they were well-trained and celebrated all over the
world. And possessed of symmetrical proportion and excellent colour,
their skins were pleasant to the touch. And the Valhikas also presented
numerous blankets of woollen texture manufactured in Chin and numerous
skins of the Ranku deer, and clothes manufactured from jute, and others
woven with the threads spun by insects. And they also gave thousands of
other clothes not made of cotton, possessing the colour of the lotus. And
these were all of smooth texture. And they also gave soft sheep-skins by
thousands. And they also gave many sharp and long swords and scimitars,
and hatchets and fine-edged battle-axes manufactured in the western
countries. And having presented perfumes and jewels and gems of various
kinds by thousands as tribute, they waited at the gate, being refused
admission into the palace. And the Sakas and Tukhatas and Tukharas and
Kankas and Romakas and men with horns bringing with them as tribute
numerous large elephants and ten thousand horses, and hundreds and
hundreds of millions of gold waited at the gate, being refused permission
to enter. And the kings of the eastern countries having presented
numerous valuable articles including many costly carpets and vehicles and
beds, and armours of diverse hues decked with jewels and gold and ivory,
and weapons of various kinds, and cars of various shapes and handsome
make and adorned with gold, with well-trained horses trimmed with tiger
skins, and rich and variegated blankets for caprisoning elephants, and
various kinds of jewels and gems, arrows long and short and various other
kinds of weapons, obtained permission to enter the sacrificial palace of
the illustrious Pandava!'"



SECTION LI

Duryodhana said,--'O sinless one, listen to me as I describe that large
mass of wealth consisting of various kinds of tribute presented unto
Yudhishthira by the kings of the earth. They that dwell by the side of
the river Sailoda flowing between the mountains of Mer and Mandara and
enjoy the delicious shade of topes of the Kichaka bamboo, viz., the
Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus, the Paradas,
the Kulindas, the Tanganas, and the other Tanganas, brought as tribute
heaps of gold measured in dronas (jars) and raised from underneath the
earth by ants and therefore called after these creatures. The mountain
tribes endued with great strength having brought as tribute numerous
Chamaras (long brushes) soft and black and others white as moon-beam and
sweet honey extracted from the flowers growing on the Himavat as also
from the Mishali champaka and garlands of flowers brought from the region
of the northern Kurus, and diverse kinds of plants from the north even
from Kailasa, waited with their heads bent down at the gate of king
Yudhishthira, being refused permission to enter. I also beheld there
numberless chiefs of the Kiratas armed with cruel weapons and ever
engaged in cruel deeds, eating of fruits and roots and attired in skins
and living on the northern slopes of the Himavat and on the mountain from
behind which the sun rises and in the region of Karusha on the sea-coast
and on both sides of the Lohitya mountains. And, O king, having brought
with them as tribute loads upon loads of sandal and aloe as also black
aloe, and heaps upon heaps of valuable skins and gold and perfumes, and
ten thousand serving-girls of their own race, and many beautiful animals
and birds of remote countries, and much gold of great splendour procured
from mountains, the Kiratas waited at the gate, being refused permission
to enter. The Kairatas, the Daradas, the Darvas, the Suras, the
Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas
along with the Vahlikas, the Kashmiras, the Ghorakas, the Hansakayanas,
the Sivis, the Trigartas, the Yauddheyas, the ruler of Madras and the
Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas, the Vastrapas along
with the Palhavas, the Vashatayas, the Mauleyas along with the
Kshudrakas, and the Malavas, the Paundrayas, the Kukkuras, the Sakas, the
Angas, the Vangas, the Punras, the Sanavatyas, and the Gayas--these good
and well-born Kshatriyas distributed into regular clans and trained to
the use of arms, brought tribute unto king Yudhishthira by hundreds and
thousands. And the Vangas, the Kalingas, the Magadhas, the Tamraliptas,
the Supundrakas, the Dauvalikas, the Sagarakas, the Patrornas, the
Saisavas, and innumerable Karnapravaranas, who presented themselves at
the gate, were told by the gate-keepers at the command of the king, that
if they could wait and bring good tribute they could obtain admission.
Then the kings of those nations each gave a thousand elephants furnished
with tusks like unto the shafts of ploughs and decked with girdles made
of gold, and covered with fine blankets and therefore, resembling the
lotus in hue. And they were all darkish as rocks and always musty, and
procured from the sides of the Kamyaka lake, and covered with defensive
armour. And they were also exceedingly patient and of the best breed. And
having made these presents, those kings were permitted to enter. O king,
these and many others, coming from various regions, and numberless other
illustrious kings, brought jewels and gems unto this sacrifice. And
Chitraratha, also the king of Gandharvas, the friend of Indra, gave four
hundred horses gifted with the speed of the wind. And the Gandharva
Tumvuru gladly gave a hundred horses of the colour of mango leaf and
decked in gold. And, O thou of the Kuru race, the celebrated king of the
Mlechcha tribe, called the Sukaras, gave many hundreds of excellent
elephants. And Virata, the king of Matsya, gave as tribute two thousand
elephants decked in gold. And king Vasudana from the kingdom of Pansu
presented unto the son of Pandu six and twenty elephants and two thousand
horses. O king, all decked in gold and endued with speed and strength and
in full vigour of youth, and diverse other kinds of wealth. And Yajnasena
presented unto the sons of Pandu for the sacrifice, fourteen thousand
serving-girls and ten thousand serving-men with their wives, many
hundreds of excellent elephants, six and twenty cars with elephants yoked
unto them, and also his whole kingdom. And Vasudeva of the Vrishni race,
in order to enhance the dignity of Arjuna, gave fourteen thousands of
excellent elephants. Indeed, Krishna is the soul of Arjuna and Arjuna is
the soul of Krishna, and whatever Arjuna may say Krishna is certain to
accomplish. And Krishna is capable of abandoning heaven itself for the
sake of Arjuna. and Arjuna also is capable of sacrificing his life for
the sake of Krishna. And the Kings of Chola and Pandya, though they
brought numberless jars of gold filled with fragrant sandal juice from
the hills of Malaya, and loads of sandal and aloe wood from the Dardduras
hills, and many gems of great brilliancy and fine cloths inlaid with
gold, did not obtain permission (to enter). And the king of the Singhalas
gave those best of sea-born gems called the lapis lazuli, and heaps of
pearls also, and hundreds of coverlets for elephants. And numberless
dark-coloured men with the ends of their, eyes red as copper, attired in
clothes decked with gems, waited at the gate with those presents. And
numberless Brahmanas and Kshatriyas who had been vanquished, and Vaisyas
and serving Sudras, from love of Yudhishthira, brought tribute unto the
son of Pandu. And even all the Mlechchas, from love and respect, came
unto Yudhishthira. And all orders of men, good, indifferent and low,
belonging to numberless races, coming from diverse lands made
Yudhishthira's habitation the epitome of the world.

"And beholding the kings of the earth to present unto the foes such
excellent and valuable presents, I wished for death out of grief. And O
king, I will now tell thee of the servants of the Pandavas, people for
whom Yudhishthira supplieth food, both cooked and uncooked. There are a
hundred thousand billions of mounted elephants and cavalry and a hundred
millions of cars and countless foot soldiers. At one place raw provisions
are being measured out; at another they are being cooked; and at another
place the foods are being distributed. And the notes of festivity are
being heard everywhere. And amongst men of all orders I beheld not a
single one in the mansion of Yudhishthira that had not food and drink and
ornaments. And eighty-eight thousands of Snataka Brahmanas leading
domestic lives, all supported by Yudhishthira, with thirty serving-girls
given unto each, gratified by the king, always pray with complacent
hearts for the destruction of his foes. And ten thousands of other
ascetics with vital seed drawn up, daily eat of golden plates in
Yudhishthira's palace. And, O king, Yajnaseni, without having eaten
herself, daily seeth whether everybody, including even the deformed and
the dwarfs, hath eaten or not. And, O Bharata, only two do not pay
tribute unto the son of Kunti, viz., the Panchalas in consequence of
their relationship by marriage, and the Andhakas and Vrishnis in
consequence of their friendship.



SECTION LII

Duryodhana said,--"Those king that are revered over all the world, who
are devoted to truth and who are pledged to the observance of rigid vows,
who are possessed of great learning and eloquence, who are fully
conversant with the Vedas and their branches as also with sacrifices, who
have piety and modesty, whose souls are devoted to virtue, who possess
fame, and who have enjoyed the grand rites of coronation, all wait upon
and worship Yudhishthira. And, O king, I beheld there many thousands of
wild kine with as many vessels of white copper for milking them, brought
thither by the kings of the earth as sacrificial presents to be given
away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing
Yudhishthira at the conclusion of the sacrifice, many kings with the
greatest alacrity, themselves brought there in a state of purity many
excellent jars (containing water). And king Vahlika brought there a car
decked with pure gold. And king Sudakshina himself yoked thereto four
white horses of Kamboja breed, and Sunitha of great might fitted the
lower pole and the ruler of Chedi with his own hands took up and fitted
the flag-staff. And the king of the Southern country stood ready with the
coat of mail; the ruler of Magadha, with garlands of flowers and the
head-gear; the great warrior Vasudana with a sixty years old elephant,
the king of Matsya, with the side-fittings of the car, all encased in
gold; king Ekalavya, with the shoes; the king of Avanti, with diverse
kinds of water for the final bath; king Chekitana, with the quiver; the
king of Kasi, with the bow; and Salya; with a sword whose hilt and straps
were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit,
with Narada and Asita's son Devala, standing before performed the
ceremony of sprinkling the sacred water over the king. And the great
Rishis with cheerful hearts sat where the sprinkling ceremony was
performed. And other illustrious Rishis conversant with the Vedas, with
Jamadagni's son among them, approached Yudhishthira, the giver of large
sacrificial presents, uttering mantras all the while, like the seven
Rishis, approaching the great India in heaven. And Satyaki of unbaffled
prowess held the umbrella (over the king's head). And Dhananjaya and
Bhima were engaged in tanning the king; while the twins held a couple of
chamaras in their hands. And the Ocean himself brought in a sling that
big conch of Varuna which the celestial artificer Viswakarman had
constructed with a thousand Nishkas of gold, and which Prajapati had in a
former Kalpa, presented unto India. It was with that conch that Krishna
bathed Yudhishthira after the conclusion of the sacrifice, and beholding
it, I swooned away. People go to the Eastern or the Western seas and also
to the Southern one. But, O father, none except birds can ever go to the
Northern sea. But the Pandavas have spread their dominion even there, for
I heard hundreds of conches that had been brought thence blown (in the
sacrificial mansion) indicative of auspicious rejoicing. And while those
conches blew simultaneously, my hair stood on end. And those among the
kings, who were weak in strength fell down. And Dhrishtadyumna and
Satyaki and the sons of Pandu and Kesava,--those eight, endued with
strength and prowess and handsome in person, beholding the kings deprived
of consciousness and myself in that plight, laughed outright. Then
Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the
principal Brahmanas five hundred bullocks with horns plated with gold.
And king Yudhishthira, the son of Kunti, having completed the Rajasuya
sacrifice, obtained like the exalted Harishchandra such prosperity that
neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu
the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its
like. And beholding, O exalted one, such prosperity, in the son of Pritha
which is even like that which Harishchandra had, I do not see the least
good in continuing to live, O Bharata! O ruler of men, a yoke that is
tied (to the bullock's shoulders) by a blind man becomes loosened. Even
such is the case with us. The younger ones are growing while the elder
ones are decaying. And beholding all this, O chief of the Kurus, I cannot
enjoy peace even with the aid of reflection. And it is for this, O king,
that I am plunged into grief and becoming pale and emaciated."



SECTION LIII

"Dhritrashtra said,--Thou art my eldest son and born also of my eldest
wife. Therefore, O son, be not jealous of the Pandavas. He that is
jealous is always unhappy and suffereth the pangs of death. O bull of the
Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal
unto thine, hath thy friends for his, and is not jealous of thee. Why
shouldst thou, therefore, be jealous of him? O king, in respect of
friends and allies thou art equal unto Yudhishthira. Why shouldst thou,
therefore, covet, from folly, the property of thy brother? Be not so.
Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou
covetest the dignity attaching to the performance of a sacrifice, let the
priests arrange for thee the great sacrifice, called the Saptatantu. The
kings of the earth will then, cheerfully and with great respect, bring
for thee also much wealth and gems and ornaments. O child, coveting
other's possessions is exceedingly mean. He, on the other hand, enjoyeth
happiness, who is content with his own being engaged in the practices of
his own order. Never striving to obtain the wealth of others, persevering
in one's own affairs, and protecting what hath been earned,--these are
the indications of true greatness. He that is unmoved in calamity,
skilled in his own business, ever exerting vigilant and humble, always
beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off
those arms of thine. Plunge not into internal dissensions for the sake of
that wealth of thy brothers. O king, be not jealous of the sons of Pandu.
Thy wealth is equal unto that of thy brothers in his entirety. There is
great sin in quarrelling with friends. They that are thy grandsires are
theirs also. Give away in charity on occasions of sacrifices, gratify
every dear object of thy desire, disport in the company of women freely,
and enjoy thou peace.'"



SECTION LIV

"Duryodhana said,--'He that is devoid of intellect but hath merely heard
of many things, can scarcely understand the real import of the
scriptures, like the spoon that hath no perception of the taste of the
soup it toucheth. Thou knowest everything, but yet confoundest me. Like a
boat fastened to another, thou and I are tied to each other. Art thou
unmindful of thy own interests? Or, dost thou entertain hostile feeling
towards me? These thy sons and allies are doomed to destruction, inasmuch
as they have thee for their ruler, for thou describest as attainable in
the future what is to be done at the present moment. He often trippeth
whose guide acts under the instructions of others. How then can his
followers expect to come across a right path? O king, thou art of mature
wisdom; thou hast the opportunity to listen to the words of old, and thy
senses also are under thy control. It behoveth thee not to confound us
who are ready to seek our own interests. Vrihaspati hath said that the
usage of kings are different from those of common people. Therefore kings
should always attend to their own interests with vigilance. The
attainment of success is the sole criterion that should guide the conduct
of a Kshatriya. Whether, therefore, the means is virtuous or sinful, what
scruples can there be in the duties of one's own order? He that is
desirous of snatching the blazing prosperity of his foe, should, O bull
of the Bharata race, bring every direction under his subjection like the
charioteer taming the steeds with his whip. Those used to handling
weapons say that, a weapon is not simply an instrument that cuts but is a
means, whether covert or overt, that can defeat a foe. Who is to be
reckoned a foe and who a friend, doth not depend on one's figure or
dimensions. He that paineth another is, O king, to be regarded a foe by
him that is pained. Discontent is the root of prosperity. Therefore, O
king, I desire to be discontented. He that striveth after the acquisition
of prosperity is, O king, a truly politic person. Nobody should be
attached to wealth and affluence, for the wealth that hath been earned
and hoarded may be plundered. The usages of kings are even such. It was
during a period of peace that Sakra cut off the head of Namuchi after
having given a pledge to the contrary, and it was because he approved of
this eternal usage towards the enemy that he did so. Like a snake that
swalloweth up frogs and other creatures living in holes, the earth
swalloweth up a king that is peaceful and a Brahmana that stirreth not
out of home. O king, none can by nature be any person's foe. He is one's
foe, and not anybody else, who hath common pursuits with one. He that
from folly neglecteth a growing foe, hath his vitals cut off as by a
disease that he cherished without treatment. A foe, however
insignificant, if suffered to grow in prowess, swalloweth one like the
white ants at the root of a tree eating off the tree itself. O Bharata, O
Ajamida, let not the prosperity of the foe be acceptable to thee. This
policy (of neglecting the foe) should always be borne on their heads by
the wise even like a load. He that always wisheth for the increase of his
wealth, ever groweth in the midst of his relatives even like the body
naturally growing from the moment of birth. Prowess conferreth speedy
growth. Coveting as I do the prosperity of the Pandavas. I have not yet
made it my own. At present I am a prey to doubts in respect of my
ability. I am determined to resolve those doubts of mine. I will either
obtain that prosperity of theirs, or lie down having perished in battle.
O king when the state of my mind is such, what do I care now for life,
for the Pandavas are daily growing while our possessions know no
increase?'"



SECTION LV

"Sakuni said,--O thou foremost of victorious persons, I will snatch (for
thee) this prosperity of Yudhishthira, the son of Pandu, at the sight of
which thou grievest so. Therefore, O king, let Yudhishthira the son of
Kunti be summoned. By throwing dice a skilful man, himself uninjured, may
vanquish one that hath no skill. Know, O Bharata, that betting is my bow,
the dice are my arrows, the marks on them my bow-string, and the
dice-board my car.

"Duryodhana said,--'This Sukuni skilled at dice, is ready, O king, to
snatch the prosperity of the son of Pandu by means of dice. It behoveth
thee to give him permission.

"Dhritarashtra said,--'I am obedient to the counsels of my brother, the
illustrious Vidura. Consulting with him, I shall tell what should be done
in this matter.

"Duryodhana said,--'Vidura is always engaged in doing good to the sons of
Pandu. O Kaurava, his feelings towards us are otherwise. He will,
therefore, without doubt, withdraw thy heart from the proposed act. No
man should set himself to any task depending upon the counsels of
another, for, O son of Kuru's race, the minds of two persons seldom agree
in any particular act. The fool that liveth shunning all causes of fear
wasteth himself like an insect in the rainy season. Neither sickness nor
Yama waiteth till one is in prosperity. So long, therefore, as there is
life and health, one should (without waiting for prosperity) accomplish
his purpose.'

"Dhritarashtra said,--'O son, hostility with those that are strong, is
what never recommendeth itself to me. Hostility bringeth about a change
of feelings, and that itself is a weapon though not made of steel. Thou
regardest, O Prince, as a great blessing what will bring in its train the
terrible consequences of war. What is really fraught with mischief. If
once it beginneth, it will create sharp swords and pointed arrows.'

"Duryodhana replied,--'Men of the most ancient times invented the use of
dice. There is no destruction in it, nor is there any striking with,
weapons. Let the words of Sakuni, therefore, be acceptable to thee, and
let thy command be issued for the speedy construction of the assembly
house. The door of heaven, leading us to such happiness, will be opened
to us by gambling. Indeed, they that betake to gambling (with such aid)
deserve such good fortune. The Pandavas then will become thy equals
(instead of, as now, superiors); therefore, gamble thou with the Pandavas.

"Dhritarashtra said.--'The words uttered by thee do not recommend
themselves to me. Do what may be agreeable to thee, O ruler of men. But
thou shall have to repent for acting according to these words; for, words
that are fraught with such immorality can never bring prosperity in the
future. Even this was foreseen by the learned Vidura ever treading the
path of truth and wisdom. Even the great calamity, destructive of the
lives of the Kshatriyas, cometh as destined by fate.'"

Vaisampayana continued--"Having said this, the weak-minded Dhritarashtra
regarded fate as supreme and unavoidable. And the king deprived of reason
by Fate, and obedient to the counsels of his son, commanded his men in
loud voice, saying--'Carefully construct, without loss of time, an
assembly house of the most beautiful description, to be called the
crystal-arched palace with a thousand columns, decked with gold and lapis
lazuli, furnished with a hundred gates, and full two miles in length and
in breadth the same.' Hearing those words of his, thousands of artificers
endued with intelligence and skill soon erected the palace with the
greatest alacrity, and having erected it brought thither every kind of
article. And soon after they cheerfully represented unto the king that
the palace had been finished, and that it as delightful and handsome and
furnished with every kind of gems and covered with many-coloured carpets
inlaid with gold. Then king Dhritarashtra, possessed of learning,
summoning Vidura the chief of his ministers, said:--'Repairing, (to
Khandavaprastha), bring prince Yudhishthira here without loss of time.
Let him come hither with his brothers, and behold his handsome assembly
house of mine, furnished with countless jewels and gems, and costly beds
and carpets, and let a friendly match at dice commence here.'"



SECTION LVI

Vaisampayana said,--"King Dhritarashtra, ascertaining the inclinations of
his son and knowing that Fate is inevitable, did what I have said.
Vidura, however, that foremost of intelligent men, approved not his
brother's words and spoke thus, 'I approve not, O king, of this command
of thine. Do not act so. I fear, this will bring about the destruction of
our race. When thy sons lose their unity, dissension will certainly ensue
amongst them. This I apprehend, O king, from this match at dice.'

"Dhritarashtra said,--'If Fate be not hostile, this quarrel will not
certainly grieve me. The whole universe moveth at the will of its
Creator, under the controlling influence of Fate. It is not free.
Therefore, O Vidura, going unto king Yudhishthira at my command, bring
thou soon that invincible son of Kunti.'"



SECTION LVII

Vaisampayana said,--"Vidura then, thus commanded against his will by king
Dhritarashtra, set out, with the help of horses of high mettle and endued
with great speed and strength, and quiet and patient, for the abode of
the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded
by the way leading to the capital of the Pandavas. And having arrived at
the city of king Yudhishthira, he entered it and proceeded towards the
palace, worshipped by numberless Brahmanas. And coming to the palace
which was even like unto the mansion of Kuvera himself, the virtuous
Vidura approached Yudhishthira, the son of Dharma. Then the illustrious
Ajamida devoted to truth and having no enemy on earth, reverentially
saluted Vidura, and asked him about Dhritarashtra and his sons. And
Yudhishthira said, "O Kshatta, thy mind seemeth to be cheerless. Dost
thou come here in happiness and peace? The sons of Dhritarashtra, I hope,
are obedient to their old father. The people also, I hope, are obedient
to Dhritarashtra's rule.'

"Vidura said,--'The illustrious king, with his sons, is well and happy,
and surrounded by his relatives he reigneth even like Indra himself. The
king is happy with his sons who are all obedient to him and hath no
grief. The illustrious monarch is bent on his own aggrandisement. The
king of the Kurus hath commanded me to enquire after thy peace and
prosperity, and to ask thee to repair to Hastinapore with thy brothers
and to say, after beholding king Dhritarashtra's newly erected palace,
whether that one is equal to thy own. Repairing thither, O son of Pritha,
with thy brothers, enjoy ye in that mansion and sit to a friendly match
at dice. We shall be glad if thou goest, as the Kurus have already
arrived there. And thou wilt see there those gamblers and cheats that the
illustrious king Dhritarashtra hath already brought thither. It is for
this, O king, that I have come hither. Let the king's command be approved
by thee.

"Yudhishthira said,--'O Kshatta, if we sit to a match at dice, we may
quarrel. What man is there, who knowing all this, will consent to gamble?
What dost thou think fit for us? We all are obedient to thy counsels.'

"Vidura said,--'I know that gambling is the root of misery, and I strove
to dissuade the king from it. The king, however, hath sent me to thee.
Having known all this, O learned one, do what is beneficial.

"Yudhishthira said,--'Besides the sons of Dhritarashtra what other
dishonest gamblers are there ready for play? Tell us, O Vidura, who they
are and with whom we shall have to play, staking hundreds upon hundreds
of our possessions.'

"Vidura said,--'O monarch, Sakuni, the king of Gandhara, an adept at
dice, having great skill of hand and desperate in stakes, Vivingati, king
Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.'

"Yudhishthira said,--'It would seem then that some of the most desperate
and terrible gamblers always depending upon deceit are there. This whole
universe, however, is at the will of its Maker, under the control of
fate. It is not free. O learned one, I do not desire, at the command of
king Dhritarashtra to engage myself in gambling. The father always
wisheth to benefit his son. Thou art our master, O Vidura. Tell me what
is proper for us. Unwilling as I am to gamble, I will not do so, if the
wicked Sakuni doth not summon me to it in the Sabha? If, however, he
challengeth me, I will never refuse. For that, as settled, is my eternal
vow."

Vaisampayana continued,--"King Yudhishthira the just having said this
unto Vidura, commanded that preparations for his journey might be made
without loss of time. And the next day, the king accompanied by his
relatives and attendants and taking with him also the women of the
household with Draupadi in their midst, set out for the capital of the
Kurus. 'Like some brilliant body falling before the eyes, Fate depriveth
us of reason, and man, tied as it were with a cord, submitteth to the
sway of Providence,' saying this, king Yudhishthira, that chastiser of
the foe, set out with Kshatta, without deliberating upon that summons
from Dhritarashtra. And that slayer of hostile heroes, the son of Pandu
and Pritha, riding upon the car that had been given him by the king of
Valhika, and attired also in royal robes, set out with his brothers. And
the king, blazing as it were with royal splendour, with Brahmanas walking
before him, set out from his city, summoned by Dhritarashtra and impelled
by what hath been ordained by Kala (Time). And arriving at Hastinapore he
went to the palace of Dhritarashtra. And going there, the son of Pandu
approached the king. And the exalted one then approached Bhishma and
Drona and Karna, and Kripa, and the son of Drona, and embraced and was
embraced by them all. And the mighty-armed one, endued with great
prowess, then approached Somadatta, and then Duryodhana and Salya, and
the son of Suvala, and those other kings also that had arrived there
before him. The king then went to the brave Dusshasana and then to all
his (other) brothers and then to Jayadratha and next to all the Kurus one
after another. And the mighty-armed one, then surrounded by all his
brothers, entered the apartment of the wise king Dhritarashtra. And then
Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and
surrounded by her daughters-in-law like Rohini by the stars. And saluting
Gandhari and blessed by her in return, the king then beheld his old
uncle, that illustrious monarch whose wisdom was his eye. King
Dhritarashtra then, O monarch, smelt his head as also the heads of those
four other princes of the Kuru race, viz., the sons of Pandu with
Bhimasena as their eldest. And, O king, beholding--the handsome Pandava
those tigers among men, all the Kurus became exceedingly glad. And
commanded by the king, the Pandavas then retired to the chambers allotted
to them and which were all furnished with jewels and gems. And when they
had retired into the chambers, the women of Dhritarashtra's household
with Dussala taking the lead visited them. And the daughters-in-law of
Dhritarashtra beholding the blazing and splendid beauty and prosperity of
Yajnaseni, became cheerless and filled with jealousy. And those tigers
among men, having conversed with the ladies went through their daily
physical exercises and then performed the religious rites of the day. And
having finished their daily devotions, they decked their persons with
sandal paste of the most fragrant kind. And desiring to secure good luck
and prosperity they caused (by gifts) the Brahmanas to utter
benedictions. And then eating food that was of the best taste they
retired to their chambers for the night. And those bulls among the Kurus
then were put to sleep with music by handsome females. And obtaining from
them what came in due succession, those subjugators of hostile towns
passed with cheerful hearts that delightful night in pleasure and sport.
And waked by the bards with sweet music, they rose from their beds, and
having passed the night thus in happiness, they rose at dawn and having
gone through the usual rites, they entered into the assembly house and
were saluted by those that were ready there for gambling."



SECTION LVIII

Vaisampayana said,--"The sons of Pritha with Yudhishthira at their head,
having entered that assembly house, approached all the kings that were
present there. And worshipping all those that deserved to be worshipped,
and saluting others as each deserved according to age, they seated
themselves on seats that were clean and furnished with costly carpets.
After they had taken their seats, as also all the kings, Sakuni the son
of Suvala addressed Yudhishthira and said, 'O king, the assembly is full.
All had been waiting for thee. Let, therefore, the dice be cast and the
rules of play be fixed, O Yudhishthira.'

'Yudhishthira replied, 'Deceitful gambling is sinful. There is no
Kshatriya prowess in it. There is certainly no morality in it. Why, then,
O king, dost thou praise gambling so? The wise applaud not the pride that
gamesters feel in deceitful play. O Sakuni, vanquish us, not like a
wretch, by deceitful means.'

Sakuni said,--'That high-souled player who knoweth the secrets of winning
and losing, who is skilled in baffling the deceitful arts of his
confrere, who is united in all the diverse operations of which gambling
consisteth, truly knoweth the play, and he suffereth all in course of it.
O son of Pritha, it is the staking at dice, which may be lost or won that
may injure us. And it is for that reason that gambling is regarded as a
fault. Let us, therefore, O king, begin the play. Fear not. Let the
stakes be fixed. Delay not!'

"Yudhishthira said,--'That best of Munis, Devala, the son of Asita, who
always instructeth us about all those acts that may lead to heaven, hell,
or the other regions, hath said, that it is sinful to play deceitfully
with a gamester. To obtain victory in battle without cunning or stratagem
is the best sport. Gambling, however, as a sport, is not so. Those that
are respectable never use the language of the Mlechchas, nor do they
adopt deceitfulness in their behaviour. War carried on without
crookedness and cunning, this is the act of men that are honest. Do not,
O Sakuni, playing desperately, win of us that wealth with which according
to our abilities, we strive to learn how to benefit the Brahmanas. Even
enemies should not be vanquished by desperate stakes in deceitful play. I
do not desire either happiness or wealth by means of cunning. The conduct
of one that is a gamester, even if it be without deceitfulness, should
not be applauded.'

"Sakuni said,--'O Yudhishthira, it is from a desire of winning, which is
not a very honest motive, that one high-born person approacheth another
(in a contest of race superiority). So also it is from a desire of
defeating, which is not a very honest motive, that one learned person
approacheth another (in a contest of learning). Such motives, however,
are scarcely regarded as really dishonest. So also, O Yudhishthira, a
person skilled at dice approacheth one that is not so skilled from a
desire of vanquishing him. One also who is conversant with the truths of
science approacheth another that is not from desire of victory, which is
scarcely an honest motive. But (as I have already said) such a motive is
not really dishonest. And, O Yudhishthira, so also one that is skilled in
weapons approacheth one that is not so skilled; the strong approacheth
the weak. This is the practice in every contest. The motive is victory, O
Yudhishthira. If, therefore, thou, in approaching me, regardest me to be
actuated by motives that are dishonest, if thou art under any fear,
desist then from play.'

"Yudhishthira said,--'Summoned, I do not withdraw. This is my established
vow. And, O king, Fate is all powerful. We all are under the control of
Destiny. With whom in this assembly am I to play? Who is there that can
stake equally with me? Let the play begin.'

"Duryodhana said,--'O monarch, I shall supply jewels and gems and every
kind of wealth. And it is for me that this Sakuni, my uncle, will play.'

"Yudhishthira said,--'Gambling for one's sake by the agency of another
seemeth to me to be contrary to rule. Thou also, O learned one, will
admit this. If, however, thou art still bent on it, let the play begin.'"



SECTION LIX

Vaisampayana said,--"When the play commenced, all those kings with
Dhritarashtra at their head took their seats in that assembly. And, O
Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with
cheerless hearts sat behind. And those kings with leonine necks and
endued with great energy took their seats separately and in pairs upon
many elevated seats of beautiful make and colour. And, O king, that
mansion looked resplendent with those assembled kings like heaven itself
with a conclave of the celestials of great good fortune. And they were
all conversant with the Vedas and brave and of resplendent countenances.
And, O great king, the friendly match at dice then commenced.

Yudhishthira said,--"O king, this excellent wealth of pearls of great
value, procured from the ocean by churning it (of old), so beautiful and
decked with pure gold, this, O king, is my stake. What is thy counter
stake, O great king,--the wealth with which thou wishest to play with me?"

"Duryodhana said,--'I have many jewels and much wealth. But I am not vain
of them. Win thou this stake.'

Vaisampayana continued,--"Then Sakuni, well-skilled at dice, took up the
dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'"



SECTION LX

Yudhishthira said,--"Thou hast won this stake of me by unfair means. But
be not so proud, O Sakuni. Let us play staking thousands upon thousands.
I have many beautiful jars each full of a thousand Nishkas in my
treasury, inexhaustible gold, and much silver and other minerals. This, O
king, is the wealth with which I will stake with thee!'"

Vaisampayana continued,--"Thus addressed, Sakuni said unto the chief of
the perpetuators of the Kuru race, the eldest of the sons of Pandu, king
Yudhishthira, of glory incapable of sustaining any diminution. 'Lo, I
have won!'"

Yudhishthira said,--'This my sacred and victorious and royal car which
gladdeneth the heart and hath carried us hither, which is equal unto a
thousand cars, which is of symmetrical proportions and covered with
tiger-skin, and furnished with excellent wheels and flag-staffs which is
handsome, and decked with strings of little bells, whose clatter is even
like the roar of the clouds or of the ocean, and which is drawn by eight
noble steeds known all over the kingdom and which are white as the
moon-beam and from whose hoofs no terrestrial creature can escape--this,
O king, is my wealth with which I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni ready with the
dice, and adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have a hundred thousand serving-girls, all young,
and decked with golden bracelets on their wrists and upper arms, and with
nishkas round their necks and other ornaments, adorned with costly
garlands and attired in rich robes, daubed with the sandal paste, wearing
jewels and gold, and well-skilled in the four and sixty elegant arts,
especially versed in dancing and singing, and who wait upon and serve at
my command the celestials, the Snataka Brahmanas, and kings. With this
wealth, O king, I will stake with thee!'"

Vaisampayana continued,--'Hearing these words, Sakuni ready with the
dice, adopting unfair means, said unto Yudhishthira. 'Lo, I have won!'

Yudhishthira said,--"I have thousands of serving-men, skilled in waiting
upon guests, always attired in silken robes, endued with wisdom and
intelligence, their senses under control though young, and decked with
ear-rings, and who serve all guests night and day with plates and dishes
in hand. With this wealth, O king, I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni, ready with the
dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have, O son of Suvala, one thousand musty
elephants with golden girdles, decked with ornaments, with the mark of
the lotus on their temples and necks and other parts, adorned with golden
garlands, with fine white tusks long and thick as plough-shafts, worthy
of carrying kings on their backs, capable of bearing every kind of noise
on the field of battle, with huge bodies, capable of battering down the
walls of hostile towns, of the colour of new-formed clouds, and each
possessing eight she-elephants. With this wealth, O king, I will stake
with thee.'"

Vaisampayana continued,--"Unto Yudhishthira who had said so, Sakuni, the
son of Suvala, laughingly said, 'Lo, I have won it!'

Yudhishthira said,--'I have as many cars as elephants, all furnished with
golden poles and flag-staffs and well-trained horses and warriors that
fight wonderfully and each of whom receiveth a thousand coins as his
monthly pay whether he fighteth or not. With this wealth, O king, I will
stake with thee!'"

Vaisampayana continued,--"When these words had been spoken, the wretch
Sakuni, pledged to enmity, said unto Yudhishthira, 'Lo, I have won it.'

Yudhishthira said.--'The steeds of the Tittiri, Kalmasha, and Gandharva
breeds, decked with ornaments, which Chitraratha having been vanquished
in battle and subdued cheerfully gave unto Arjuna, the wielder of the
Gandiva. With this wealth, O king, I will stake with thee."

Vaisampayana continued, "Hearing this, Sakuni, ready at dice, adopting
unfair means, said unto Yudhishthira: 'Lo, I have won!'

Yudhishthira said,--'I have ten thousand cars and vehicles unto which are
yoked draught animals of the foremost breed. And I have also sixty
thousand warriors picked from each order by thousands, who are all brave
and endued with prowess like heroes, who drink milk and eat good rice,
and all of whom have broad chests. With this wealth, O king, I will stake
with thee.'

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting
unfair means said unto Yudhishthira, 'Lo, I have won!'

Yudhishthira said,--'I have four hundred Nidis (jewels of great value)
encased in sheets of copper and iron. Each one of them is equal to five
draunikas of the costliest and purest leaf gold of the Jatarupa kind.
With this wealth, O king, I will stake with thee.'"

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting
foul means, said unto Yudhishthira, 'Lo, I have won it!'"



SECTION LXI

Vaisampayana said,--"During the course of this gambling, certain to bring
about utter ruin (on Yudhishthira), Vidura, that dispeller of all doubts,
(addressing Dhritarashtra) said, 'O great king, O thou of the Bharata
race, attend to what I say, although my words may not be agreeable to
thee, like medicine to one that is ill and about to breathe his last.
When this Duryodhana of sinful mind had, immediately after his birth,
cried discordantly like a jackal, it was well known that he had been
ordained to bring about the destruction of the Bharata race. Know, O
king, that he will be the cause of death of ye all. A jackal is living in
thy house, O king, in the form of Duryodhana. Thou knowest it not in
consequence of thy folly. Listen now to the words of the Poet (Sukra)
which I will quote. They that collect honey (in mountains), having
received what they seek, do not notice that they are about to fall.
Ascending dangerous heights, abstracted in the pursuit of what they seek,
they fall down and meet with destruction. This Duryodhana also, maddened
with the play at dice, like the collector of honey, abstracted in what he
seeketh, marketh not the consequences. Making enemies of these great
warriors, he beholdeth not the fall that is before him. It is known to
thee, O thou of great wisdom, that amongst the Bhojas, they abandoned,
for the good of the citizens a son that was unworthy of their race. The
Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa.
And afterwards, when at the command of the whole tribe, the same Kansa
had been slain by Krishna that slayer of foes, all the men of the tribe
became exceedingly happy for a hundred years. So at thy command, let
Arjuna slay this Suyodhana. And in consequence of the slaying of this
wretch, let the Kurus be glad and pass their days in happiness. In
exchange of a crow, O great king, buy these peacocks--the Pandavas; and
in exchange of a jackal, buy these tigers. For the sake of a family a
member may be sacrificed; for the sake of a village a family may be
sacrificed, for the sake of a province a village may be sacrificed and
for the sake of one's own soul the whole earth may be sacrificed. Even
this was what the omniscient Kavya himself, acquainted with the thoughts
of every creature, and a source of terror unto all foes, said unto the
great Asuras to induce them to abandon Jambha at the moment of his birth.
It is said that a certain king, having caused a number of wild birds that
vomited gold to take up their quarters in his own house, afterwards
killed them from temptation. O slayer of foes, blinded by temptation and
the desire of enjoyment, for the sake of gold, the king destroyed at the
same time both his present and future gains. Therefore, O king, prosecute
not the Pandavas from desire of profit, even like the king in story. For
then, blinded by folly thou wilt have to repent afterwards, even like the
person that killed the birds. Like a flower-seller that plucketh (many
flowers) in the garden from trees that he cherisheth with affection from
day to day, continue, O Bharata, to pluck flowers day by day from the
Pandavas. Do not scorch them to their roots like a fire-producing breeze
that reduceth everything to black charcoal. Go not, O king, unto the
region of Yama, with thy sons and troops, for who is there that is
capable of fighting with the sons of Pritha, together? Not to speak of
others, is the chief of the celestials at the head of the celestials
themselves, capable of doing so?"



SECTION LXII

"Vidura said,--"Gambling is the root of dissensions. It bringeth about
disunion. Its consequences are frightful. Yet having recourse to this,
Dhritarashtra's son Duryodhana createth for himself fierce enmity. The
descendants of Pratipa and Santanu, with their fierce troops and their
allies the Vahlikas, will, for the sins of Duryodhana meet with
destruction. Duryodhana, in consequence of this intoxication, forcibly
driveth away luck and prosperity from his kingdom, even like an infuriate
bull breaking his own horns himself. That brave and learned person who
disregarding his own foresight, followeth, O king, (the bent of) another
man's heart, sinketh in terrible affliction even like one that goeth into
the sea in a boat guided by a child. Duryodhana is gambling with the son
of Pandu, and thou art in raptures that he is winning. And it is such
success that begeteth war, which endeth in the destruction of men. This
fascination (of gambling) that thou has well-devised only leadeth to dire
results. Thus hast thou simply brought on by these counsels great
affliction to thy heart. And this thy quarrel with Yudhishthira, who is
so closely related to thee, even if thou hadst not foreseen it, is still
approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa,
who are now in this assembly of the Kauravas, to these words of wisdom.
Enter ye not into the terrible fire that hath blazed forth following the
wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth
way to his wrath, and Vrikodara and Arjuna and the twins (do the same),
who, in that hour of confusion, will prove your refuge? O great king,
thou art thyself a mine of wealth. Thou canst earn (by other means) as
much wealth as thou seekest to earn by gambling. What dost thou gain by
winning from the Pandavas their vast wealth? Win the Pandavas themselves,
who will be to thee more than all the wealth they have. We all know the
skill of Suvala in play. This hill-king knoweth many nefarious methods in
gambling. Let Sakuni return whence he came. War not, O Bharata, with the
sons of Pandu!'



SECTION LXIII

Duryodhana said,--'O Kshatta, thou art always boasting of the fame of our
enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of
whom thou art really fond. Thou always disregardest us as children, That
man standeth confest, who wisheth for success unto those that are near to
him and defeat unto those that are not his favourites. His praise and
blame are applied accordingly. Thy tongue and mind betray thy heart. But
the hostility thou showeth in speech is even greater than what is in thy
heart. Thou hast been cherished by us like a serpent on our lap. Like a
cat thou wishest evil unto him that cherisheth thee. The wise have said
that there is no sin graver than that of injuring one's master. How is
it, O Kshatta, that thou dost not fear this sin? Having vanquished our
enemies we have obtained great advantages. Use not harsh words in respect
of us. Thou art always willing to make peace with the foes. And it is for
this reason that thou hatest us always. A man becometh a foe by speaking
words that are unpardonable. Then again in praising the enemy, the
secrets of one's own party should not be divulged. (Thou however,
transgressest this rule). Therefore, O thou parasite, why dost thou
obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know
thy mind. Go and learn sitting at the feet of the old. Keen up the
reputation that thou hast won. Meddle not with the affairs of other men.
Do not imagine that thou art our chief. Tell us not harsh words always, O
Vidura. We do not ask thee what is for our good. Cease, irritate not
those that have already borne too much at thy hands. There is only one
Controller, no second. He controlleth even the child that is in the
mother's womb. I am controlled by Him. Like water that always floweth in
a downward course, I am acting precisely in the way in which He is
directing me. He that breaketh his head against a stone-wall, and he that
feedeth a serpent, are guided in those acts of theirs by their own
intellect. (Therefore, in this matter I am guided by my own
intelligence). He becometh a foe who seeketh to control others by force.
When advice, however, is offered in a friendly spirit, the learned bear
with it. He again that hath set fire to such a highly inflammable object
as camphor, beholdeth not its ashes. If he runneth immediately to
extinguish it. One should not give shelter to another who is the friend
of his foes, or to another who is ever jealous of his protector or to
another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou
pleasest. A wife that is unchaste, however well-treated, forsaketh her
husband yet.'

"Vidura addressing Dhritarashtra, said, 'O monarch, tell us (impartially)
like a witness what thou thinkest of the conduct of those who abandon
their serving-men thus for giving instruction to them. The hearts of
kings are, indeed, very fickle. Granting protection at first, they strike
with clubs at last. O prince (Duryodhana), thou regardest thyself as
mature in intellect, and, O thou of bad heart, thou regardest me as a
child. But consider that he is a child who having first accepted one for
a friend, subsequently findeth fault with him. An evil-hearted man can
never be brought to the path of rectitude, like an unchaste wife in the
house of a well-born person. Assuredly, instruction is not agreeable to
this bull of the Bharata race like a husband of sixty years to a damsel
that is young. After this, O king, if thou wishest to hear words that are
agreeable to thee, in respect of all acts good or bad, ask thou women and
idiots and cripples or persons of that description. A sinful man speaking
words that are agreeable may be had in this world. But a speaker of words
that are disagreeable though sound as regimen, or a hearer of the same,
is very rare. He indeed, is a king's true ally who disregarding what is
agreeable or disagreeable to his master beareth himself virtuously and
uttereth what may be disagreeable but necessary as regimen. O great king,
drink thou that which the honest drink and the dishonest shun, even
humility, which is like a medicine that is bitter, pungent, burning,
unintoxicating, disagreeable, and revolting. And drinking it, O king,
regain thou thy sobriety. I always wish Dhritarashtra and his sons
affluence and fame. Happen what may unto thee, here I bow to thee (and
take my leave). Let the Brahmanas wish me well. O son of Kuru, this is
the lesson I carefully inculcate, that the wise should never enrage such
as adders as have venom in their very glances!"



SECTION LXIV

"Sakuni said,--'Thou hast, O Yudhishthira, lost much wealth of the
Pandavas. If thou hast still anything that thou hast not yet lost to us,
O son of Kunti, tell us what it is!"

"Yudhishthira said,--O son of Suvala, I know that I have untold wealth.
But why is it, O Sakuni, that thou askest me of my wealth? Let tens of
thousands and millions and millions and tens of millions and hundreds of
millions and tens of billions and hundreds of billions and trillions and
tens of trillions and hundreds of trillions and tens of quadrillions and
hundreds of quadrillions and even more wealth be staked by thee. I have
as much. With that wealth, O king, I will play with thee."

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
unfair means, said unto Yudhishthira, 'Lo, I have won!'

'Yudhishthira said,--'I have, O son of Suvala, immeasurable kine and
horses and milch cows with calves and goats and sheep in the country
extending from the Parnasa to the eastern bank of the Sindu. With this
wealth, O king, I will play with thee.

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting
unfair means, said unto Yudhishthira, 'Lo, I have won!'

Yudhishthira said,--'I have my city, the country, land, the wealth of all
dwelling therein except of the Brahmanas, and all those persons
themselves except Brahmanas still remaining to me. With this wealth, O
king, I will play with thee.'

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

"Yudhishthira said,--These princes here, O king, who look resplendent in
their ornaments and their ear-rings and Nishkas and all the royal
ornaments on their persons are now my wealth. With this wealth, O king, I
play with thee.

Vaisampayana said,--"Hearing this, Sakuni, ready with his dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won them.'

"Yudhishthira said,--'This Nakula here, of mighty arms and leonine neck,
of red eyes and endued with youth, is now my one stake. Know that he is
my wealth.'

Sakuni said,--'O king Yudhishthira, prince Nakula is dear to thee. He is
already under our subjection. With whom (as stake) wilt thou now play?"

Vaisampayana said,--"Saying this, Sakuni cast those dice, and said unto
Yudhishthira, 'Lo! He hath been won by us.'

Yudhishthira said,--"This Sahadeva administereth justice. He hath also
acquired a reputation for learning in this world. However undeserving he
may be to be staked in play, with him as stake I will play, with such a
dear object as it, indeed, he were not so!"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'O king, the sons of Madri, dear unto thee, have both
been won by me. It would seem, however, that Bhimasena and Dhananjaya are
regarded very much by thee.'

"Yudhishthira said,--'Wretch! thou actest sinfully in thus seeking to
create disunion amongst us who are all of one heart, disregarding
morality.'

"Sakuni said,--'One that is intoxicated falleth into a pit (hell) and
stayeth there deprived of the power of motion. Thou art, O king, senior
to us in age, and possessed of the highest accomplishments. O bull of the
Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O
Yudhishthira, that gamesters, while excited with play, utter such ravings
that they never indulge in the like of them in their waking moments nor
even in dream.'

"Yudhishthira said,--He that taketh us like a boat to the other shore of
the sea of battle, he that is ever victorious over foes, the prince who
is endued with great activity, he who is the one hero in this world, (is
here). With that Falguna as stake, however, undeserving of being made so,
I will now play with thee.'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'This foremost of all wielders of the bow, this son
of Pandu capable of using both his hands with equal activity hath now
been won by me. O play now with the wealth that is still left unto thee,
even with Bhima thy dear brother, as thy stake, O son of Pandu.

"Yudhishthira said,--'O king, however, undeserving he may be of being
made a stake, I will now play with thee by staking Bhimasena, that prince
who is our leader, who is the foremost in fight,--even like the wielder
of the thunder-bolt--the one enemy of the Danavas,--the high-souled one
with leonine neck and arched eye-brows and eyes looking askance, who is
incapable of putting up with an insult, who hath no equal in might in the
world, who is the foremost of all wielders of the mace, and who grindeth
all foes,'"

"Vaisampayana said,--"Hearing this, Sakuni, ready with the dice adopting
foul means, said unto Yudhishthira. 'Lo! I have won.'

Sakuni continued,--Thou hast, O son of Kunti, lost much wealth, horses
and elephants and thy brothers as well. Say, if thou hast anything which
thou hast not lost.'

Yudhishthira, said--'I alone, the eldest of all my brothers and dear unto
them, am still unwon. Won by thee, I will do what he that is won will
have to do.'"

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

'Sakuni continued,--'Thou hast permitted thyself to be won. This is very
sinful. There is wealth still left to thee, O king. Therefore, thy having
lost thyself is certainly sinful.'"

Vaisampayana continued,--"Having said this, Sakuni, well-skilled at dice,
spoke unto all the brave kings present there of his having won, one after
another, all the Pandavas. The son of Suvala then, addressing
Yudhishthira said,--'O king, there is still one stake dear to thee that
is still unwon. Stake thou Krishna, the princess of Panchala. By her, win
thyself back.'

"Yudhishthira said,--'With Draupadi as stake, who is neither short nor
tall, neither spare nor corpulent, and who is possessed of blue curly
locks, I will now play with thee. Possessed of eyes like the leaves of
the autumn lotus, and fragrant also as the autumn lotus, equal in beauty
unto her (Lakshmi) who delighteth in autumn lotuses, and unto Sree
herself in symmetry and every grace she is such a woman as a man may
desire for wife in respect of softness of heart, and wealth of beauty and
of virtues. Possessed of every accomplishment and compassionate and
sweet-speeched, she is such a woman as a man may desire for wife in
respect of her fitness for the acquisition of virtue and pleasure and
wealth. Retiring to bed last and waking up first, she looketh after all
down to the cowherds and the shepherds. Her face too, when covered with
sweat, looketh as the lotus or the jasmine. Of slender waist like that of
the wasp, of long flowing locks, of red lips, and body without down, is
the princess of Panchala. O king, making the slender-waisted Draupadi,
who is even such as my stake, I will play with thee, O son of Suvala.'"

Vaisampayana continued,--'When the intelligent king Yudhishthira the just
has spoken thus,--'Fie!' 'Fie!' were the words that were uttered by all
the aged persons that were in the assembly. And the whole conclave was
agitated, and the kings who were present there all gave way to grief. And
Bhishma and Drona and Kripa were covered with perspiration. And Vidura
holding his head between his hands sat like one that had lost his reason.
He sat with face downwards giving way to his reflections and sighing like
a snake. But Dhritarashtra glad, at heart, asked repeatedly, 'Hath the
stake been won?' 'Hath the stake been won?' and could not conceal his
emotions. Karna with Dussassana and others laughed aloud, while tears
began to flow from the eyes of all other present in the assembly. And the
son of Suvala, proud of success and flurried with excitement and
repeating. Thou hast one stake, dear to thee, etc. said,--'Lo! I have
won' and took up the dice that had been cast."



SECTION LXV

Duryodhana said,--'Come, Kshatta, bring hither Draupadi the dear and
loved wife of the Pandavas. Let her sweep the chambers, force her
thereto, and let the unfortunate one stay where our serving-women are.'

"Vidura said,--'Dost thou not know, O wretch, that by uttering such harsh
words thou art tying thyself with cords? Dost thou not understand that
thou art hanging on the edge of a precipice? Dost thou not know that
being a deer thou provokest so many tigers to rage? Snakes of deadly
venom, provoked to ire, are on thy head! Wretch, do not further provoke
them lest thou goest to the region of Yama. In my judgement, slavery does
not attach to Krishna, in as much as she was staked by the King after he
had lost himself and ceased to be his own master. Like the bamboo that
beareth fruit only when it is about to die, the son of Dhritarashtra
winneth this treasure at play. Intoxicated, he perceiveth nor in these
his last moments that dice bring about enmity and frightful terrors. No
man should utter harsh speeches and pierce the hearts of the others. No
man should subjugate his enemies by dice and such other foul means. No
one should utter such words as are disapproved by the Vedas and lead to
hell and annoy others. Some one uttereth from his lips words that are
harsh. Stung by them another burneth day and night. These words pierce
the very heart of another. The learned, therefore, should never utter
them, pointing them at others. A goat had once swallowed a hook, and when
it was pierced with it, the hunter placing the head of the animal on the
ground tore its throat frightfully in drawing it out. Therefore, O
Duryodhana, swallow not the wealth of the Pandavas. Make them not thy
enemies. The sons of Pritha never use words such as these. It is only low
men that are like dogs who use harsh words towards all classes of people,
viz., those that have retired to the woods, those leading domestic lives,
those employed in ascetic devotions and those that are of great learning.
Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the
frightful doors of hell. Alas! many of the Kurus with Dussasana amongst
them have followed him in the path of dishonesty in the matter of this
play at dice. Even gourds may sink and stones may float, and boats also
may always sink in water, still this foolish king, the son of
Dhritarashtra, listeneth not to my words that are even as regimen unto
him. Without doubt, he will be the cause of the destruction of the Kurus.
When the words of wisdom spoken by friends and which are even as fit
regimen are not listened to, but on the other hand temptation is on the
increase, a frightful and universal destruction is sure to overtake all
the Kurus."



SECTION LXVI

Vaisampayana said,--"Intoxicated with pride, the son of Dhritarashtra
spake,--'Fie on Kshatta! and casting his eyes upon the Pratikamin in
attendance, commanded him, in the midst of all those reverend seniors,
saying,--'Go Pratikamin, and bring thou Draupadi hither. Thou hast no
fear from the sons of Pandu. It is Vidura alone that raveth in fear.
Besides, he never wisheth our prosperity!'"

Vaisampayana continued,--"Thus commanded, the Pratikamin, who was of the
Suta caste, hearing the words of the king, proceeded with haste, and
entering the abode of the Pandavas, like a dog in a lion's den,
approached the queen of the sons of Pandu. And he said,--'Yudhishthira
having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee.
Come now, therefore, to the abode of Dhritarashtra. I will take thee, O
Yajnaseni, and put thee in some menial work.'

Draupadi said,--'Why, O Pratikamin, dost thou say so? What prince is
there who playeth staking his wife? The king was certainly intoxicated
with dice. Else, could he not find any other object to stake?'

"The Pratikamin said,--'When he had nothing else to stake, it was then
that Ajatasatru, the son of Pandu, staked thee. The king had first staked
his brothers, then himself, and then thee, O princess.'

"Draupadi said,--'O son of the Suta race, go, and ask that gambler
present in the assembly, whom he hath lost first, himself, or me.
Ascertaining this, come hither, and then take me with thee, O son of the
Suta race.'

Vaisampayana continued,--"The messenger coming back to the assembly told
all present the words of Draupadi. And he spoke unto Yudhishthira sitting
in the midst of the kings, these words,--Draupadi hath asked thee, Whose
lord wert thou at the time thou lost me in play? Didst thou lose thyself
first or me? Yudhishthira, however sat there like one demented and
deprived of reason and gave no answer good or ill to the Suta.

"Duryodhana then said,--'Let the princess of Panchala come hither and put
her question. Let every one hear in this assembly the words that pass
between her and Yudhishthira.'

Vaisampayana continued,--"The messenger, obedient to the command of
Duryodhana, going once again to the palace, himself much distressed, said
unto Draupadi,--'O princess, they that are in the assembly are summoning
thee. It seemeth that the end of the Kauravas is at hand. When
Duryodhana, O princess, is for taking thee before the assembly, this
weak-brained king will no longer be able to protect his prosperity.'

"Draupadi said,--'The great ordainer of the world hath, indeed, ordained
so. Happiness and misery pay their court to both the wise and unwise.
Morality, however, it hath been said, is the one highest object in the
world. If cherished, that will certainly dispense blessings to us. Let
not that morality now abandon the Kauravas. Going back to those that are
present in that assembly, repeat these my words consonant with morality.
I am ready to do what those elderly and virtuous persons conversant with
morality will definitely tell me.

Vaisampayana continued,--"The Suta, hearing these words of Yajnaseni,
came back to the assembly and repeated the words of Draupadi. But all sat
with faces downwards, uttering not a word, knowing the eagerness and
resolution of Dhritarashtra's son.

"Yudhishthira, however, O bull of the Bharata race, hearing of
Duryodhana's intentions, sent a trusted messenger unto Draupadi,
directing that although she was attired in one piece of cloth with her
navel itself exposed, in consequence of her season having come, she
should come before her father-in-law weeping bitterly. And that
intelligent messenger, O king, having gone to Draupadi's abode with
speed, informed her of the intentions of Yudhishthira. The illustrious
Pandavas, meanwhile, distressed and sorrowful, and bound by promise,
could not settle what they should do. And casting his eyes upon them,
king Duryodhana, glad at heart, addressed the Suta and said,--'O
Pratikamin, bring her hither. Let the Kauravas answer her question before
her face. The Suta, then, obedient to his commands, but terrified at the
(possible) wrath of the daughter of Drupada, disregarding his reputation
for intelligence, once again said to those that were in the
assembly,--what shall I say unto Krishna?'

"Duryodhana, hearing this, said,--'O Dussasana, this son of my Suta, of
little intelligence, feareth Vrikodara. Therefore, go thou thyself and
forcibly bring hither the daughter of Yajnasena, Our enemies at present
are dependent on our will. What can they do thee?' Hearing the command of
his brother, prince Dussasana rose with blood-red eyes, and entering the
abode of those great warriors, spake these words unto the princess,
'Come, come, O Krishna, princess of Panchala, thou hast been won by us.
And O thou of eyes large as lotus leaves, come now and accept the Kurus
for thy lords. Thou hast been won virtuously, come to the assembly.' At
these words, Draupadi, rising up in great affliction, rubbed her pale
face with her hands, and distressed she ran to the place where the ladies
of Dhritarashtra's household were. At this, Dussasana roaring in anger,
ran after her and seized the queen by her locks, so long and blue and
wavy. Alas! those locks that had been sprinkled with water sanctified
with mantras in the great Rajasuya sacrifice, were now forcibly seized by
the son of Dhritarashtra disregarding the prowess of the Pandavas. And
Dussasana dragging Krishna of long long locks unto the presence of the
assembly--as if she were helpless though having powerful protectors--and
pulling at her, made her tremble like the banana plant in a storm. And
dragged by him, with body bent, she faintly cried--'Wretch! it ill
behoveth thee to take me before the assembly. My season hath come, and I
am now clad in one piece of attire. But Dussasana dragging Draupadi
forcibly by her black locks while she was praying piteously unto Krishna
and Vishnu who were Narayana and Nara (on earth), said unto her--'Whether
thy season hath come or not, whether thou art attired in one piece of
cloth or entirely naked, when thou hast been won at dice and made our
slave, thou art to live amongst our serving-women as thou pleasest."

Vaisampayana continued,--"With hair dishevelled and half her attire
loosened, all the while dragged by Dussasana, the modest Krishna consumed
with anger, faintly said--"In this assembly are persons conversant with
all the branches of learning devoted to the performance of sacrifices and
other rites, and all equal unto Indra, persons some of whom are really my
superiors and others who deserve to be respected as such. I can not stay
before them in this state. O wretch! O thou of cruel deeds, drag me not
so. Uncover me not so. The princes (my lords) will not pardon thee, even
if thou hast the gods themselves with Indra as thy allies. The
illustrious son of Dharma is now bound by the obligations of morality.
Morality, however, is subtle. Those only that are possessed of great
clearness of vision can ascertain it. In speech even I am unwilling to
admit an atom of fault in my lord forgetting his virtues. Thou draggest
me who am in my season before these Kuru heroes. This is truly an
unworthy act. But no one here rebuketh thee. Assuredly, all these are of
the same mind with thee. O fie! Truly hath the virtue of the Bharata
gone! Truly also hath the usage of those acquainted with the Kshatriya
practice disappeared! Else these Kurus in this assembly would never have
looked silently on this act that transgresseth the limits of their
practices. Oh! both Drona and Bhishma have lost their energy, and so also
hath the high-souled Kshatta, and so also this king. Else, why do these
foremost of the Kuru elders look silently on this great crime?"

Vaisampayana continued,--"Thus did Krishna of slender waist cry in
distress in that assembly. And casting a glance upon her enraged
lords--the Pandavas--who were filled with terrible wrath, she inflamed
them further with that glance of hers. And they were not so distressed at
having been robbed of their kingdom, of their wealth, of their costliest
gems, as with that glance of Krishna moved by modesty and anger. And
Dussasana, beholding Krishna looking at her helpless lords, dragging her
still more forcibly, and addressed her, 'Slave, Slave' and laughed aloud.
And at those words Karna became very glad and approved of them by
laughing aloud. And Sakuni, the son of Suvala, the Gandhara king,
similarly applauded Dussasana. And amongst all those that were in the
assembly except these three and Duryodhana, every one was filled with
sorrow at beholding Krishna thus dragged in sight of that assembly. And
beholding it all, Bhishma said, 'O blessed one, morality is subtle. I
therefore am unable to duly decide this point that thou hast put,
beholding that on the one hand one that hath no wealth cannot stake the
wealth belonging to others, while on the other hand wives are always
under the orders and at the disposal of their lords. Yudhishthira can
abandon the whole world full of wealth, but he will never sacrifice
morality. The son of Pandu hath said--'I am won.' Therefore, I am unable
to decide this matter. Sakuni hath not his equal among men at dice-play.
The son of Kunti still voluntarily staked with him. The illustrious
Yudhishthira doth not himself regard that Sakuni hath played with him
deceitfully. Therefore, I can not decide this point."

"Draupadi said,--"The king was summoned to this assembly and though
possessing no skill at dice, he was made to play with skilful, wicked,
deceitful and desperate gamblers. How can he be said then to have staked
voluntarily? The chief of the Pandavas was deprived of his senses by
wretches of deceitful conduct and unholy instincts, acting together, and
then vanquished. He could not understand their tricks, but he hath now
done so. Here, in this assembly, there are Kurus who are the lords of
both their sons and their daughters-in-law! Let all of them, reflecting
well upon my words, duly decide the point that I have put.

Vaisampayana continued,--'Unto Krishna who was thus weeping and crying
piteously, looking at times upon her helpless lord, Dussasana spake many
disagreeable and harsh words. And beholding her who was then in her
season thus dragged, and her upper garments loosened, beholding her in
that condition which she little deserved, Vrikodara afflicted beyond
endurance, his eyes fixed upon Yudhishthira, gave way to wrath."

"Bhima said,--'O Yudhishthira, gamblers have in their houses many women
of loose character. They do not yet stake those women having kindness for
them even. Whatever wealth and other excellent articles the king of Kasi
gave, whatever, gems, animals, wealth, coats of mail and weapons that
other kings of the earth gave, our kingdom, thyself and ourselves, have
all been won by the foes. At all this my wrath was not excited for thou
art our lord. This, however, I regard as a highly improper act--this act
of staking Draupadi. This innocent girl deserveth not this treatment.
Having obtained the Pandavas as her lords, it is for thee alone that she
is being thus persecuted by the low, despicable, cruel, and mean-minded
Kauravas. It is for her sake, O king, that my anger falleth on thee. I
shall burn those hands of thine. Sahadeva, bring some fire."

'Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this
uttered such words as these. Assuredly thy high morality hath been
destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the
enemy. Practise thou the highest morality. Whom doth it behave to
transgress his virtuous eldest brother? The king was summoned by the foe,
and remembering the usage of the Kshatriyas, he played at dice against
his will. That is certainly conducive to our great fame.

'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted
according to Kshatriya usage, then I would have, taking his hands
together by sheer force, burnt them in a blazing fire."

Vaisampayana continued,--"Beholding the Pandavas thus distressed and the
princess of Panchala also thus afflicted, Vikarna the son of
Dhritarashtra said--'Ye kings, answer ye the question that hath been
asked by Yajnaseni. If we do not judge a matter referred to us, all of us
will assuredly have to go to hell without delay. How is that Bhishma and
Dhritarashtra, both of whom are the oldest of the Kurus, as also the
high-souled Vidura, do not say anything! The son of Bharadwaja who is the
preceptor of us, as also Kripa, is here. Why do not these best of
regenerate ones answer the question? Let also those other kings assembled
here from all directions answer according to their judgment this
question, leaving aside all motives of gain and anger. Ye kings, answer
ye the question that hath been asked by this blessed daughter of king
Drupada, and declare after reflection on which side each of ye is.' Thus
did Vikarna repeatedly appeal to those that were in that assembly. But
those kings answered him not one word, good or ill. And Vikarna having
repeatedly appealed to all the kings began to rub his hands and sigh like
a snake. And at last the prince said--'Ye kings of the earth, ye
Kauravas, whether ye answer this question or not, I will say what I
regard as just and proper. Ye foremost of men, it hath been said that
hunting, drinking, gambling, and too much enjoyment of women, are the
four vices of kings. The man, that is addicted to these, liveth forsaking
virtue. And people do not regard the acts done by a person who is thus
improperly engaged, as of any authority. This son of Pandu, while deeply
engaged in one of these vicious acts, urged thereto by deceitful
gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the
common wife of all the sons of Pandu. And the king, having first lost
himself offered her as a stake. And Suvala himself desirous of a stake,
indeed prevailed upon the king to stake this Krishna. Reflecting upon all
these circumstances, I regard Draupadi as not won."

"Hearing these words, a loud uproar rose from among those present in that
assembly. And they all applauded Vikarna and censured the son of Suvala.
And at that sound, the son of Radha, deprived of his senses by anger,
waving his well-shaped arms, said these words,--'O Vikarna, many opposite
and inconsistent conditions are noticeable in this assembly. Like fire
produced from a faggot, consuming the faggot itself, this thy ire will
consume thee. These personages here, though urged by Krishna, have not
uttered a word. They all regard the daughter of Drupada to have been
properly won. Thou alone, O son of Dhritarashtra in consequence of thy
immature years, art bursting with wrath, for though but a boy thou
speakest in the assembly as if thou wert old. O younger brother of
Duryodhana, thou dost not know what morality truly is, for thou sayest
like a fool that this Krishna who hath been (justly) won as not won at
all. O son of Dhritarashtra, how dost thou regard Krishna as not won,
when the eldest of the Pandavas before this assembly staked all his
possessions? O bull of the Bharata race, Draupadi is included in all the
possessions (of Yudhishthira). Therefore, why regardest thou Krishna who
hath been justly won as not won? Draupadi had been mentioned (by Suvala)
and approved of as a stake by the Pandavas. For what reason then dost
thou yet regard her as not won? Or, if thou thinkest that bringing her
hither attired in a single piece of cloth, is an action of impropriety,
listen to certain excellent reasons I will give. O son of the Kuru race,
the gods have ordained only one husband for one woman. This Draupadi,
however, hath many husbands. Therefore, certain it is that she is an
unchaste woman. To bring her, therefore, into this assembly attired
though she be in one piece of cloth--even to uncover her is not at all an
act that may cause surprise. Whatever wealth the Pandavas had--she
herself and these Pandavas themselves,--have all been justly won by the
son of Suvala. O Dussasana, this Vikarna speaking words of (apparent)
wisdom is but a boy. Take off the robes of the Pandavas as also the
attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of
their upper garments and throwing them down sat in that assembly. Then
Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of
all, began to drag it off her person."

Vaisampayana continued,--"When the attire of Draupadi was being thus
dragged, the thought of Hari, (And she herself cried aloud, saying), 'O
Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond
of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the
Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of
Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue
me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou
great yogin, thou soul of the universe, Thou creator of all things, O
Govinda, save me who am distressed,--who am losing my senses in the midst
of the Kurus.' Thus did that afflicted lady resplendent still in her
beauty, O king covering her face cried aloud, thinking of Krishna, of
Hari, of the lord of the three worlds. Hearing the words of Draupadi,
Krishna was deeply moved. And leaving his seat, the benevolent one from
compassion, arrived there on foot. And while Yajnaseni was crying aloud
to Krishna, also called Vishnu and Hari and Nara for protection, the
illustrious Dharma, remaining unseen, covered her with excellent clothes
of many hues. And, O monarch as the attire of Draupadi was being dragged,
after one was taken off, another of the same kind, appeared covering her.
And thus did it continue till many clothes were seen. And, O exalted on,
owing to the protection of Dharma, hundreds upon hundreds of robes of
many hues came off Draupadi's person. And there arose then a deep uproar
of many many voices. And the kings present in that assembly beholding
that most extraordinary of all sights in the world, began to applaud
Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing
his hands, with lips quivering in rage, swore in the midst of all those
kings a terrible oath in a loud voice.

"And Bhima said,--Hear these words of mine, ye Kshatriyas of the world.
Words such as these were never before uttered by other men, nor will
anybody in the future ever utter them. Ye lords of earth, if having
spoken these words I do not accomplish them hereafter, let me not obtain
the region of my deceased ancestors. Tearing open in battle, by sheer
force, the breast of this wretch, this wicked-minded scoundrel of the
Bharata race, if I do not drink his life-blood, let me not obtain the
region of my ancestors."

Vaisampayana continued,--"Hearing these terrible words of Bhima that made
the down of the auditors to stand on end, everybody present there
applauded him and censured the son of Dhritarashtra. And when a mass of
clothes had been gathered in that assembly, all dragged from the person
of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the
sons of Kunti in that state, the persons--those gods among men--that were
in that assembly all uttered the word 'Fie!'(on the son of
Dhritarashtra). And the united voices of all became so loud that they
made the down of anybody who heard them stand on end. And all the honest
men that were in that assembly began to say,--'Alas! the Kauravas answer
not the question that hath been put to them by Draupadi. And all
censuring Dhritarashtra together, made a loud clamour. Then Vidura, that
master of the science of morality, waving his hands and silencing every
one, spake these words;--'Ye that are in this assembly, Draupadi having
put her question is weeping helplessly. Ye are not answering her. Virtue
and morality are being persecuted by such conduct. An afflicted person
approacheth an assembly of good men, like one that is being consumed by
fire. They that are in the assembly quench that fire and cool him by
means of truth and morality. The afflicted person asketh the assembly
about his rights, as sanctioned by morality. They that are in the
assembly should, unmoved by interest and anger, answer the question. Ye
kings, Vikarna hath answered the question, according to his own knowledge
and judgment. Ye should also answer it as ye think proper. Knowing the
rules of morality, and having attended an assembly, he that doth not
answer a query that is put, incurreth half the demerit that attacheth to
a lie. He, on the other hand, who, knowing the rules of morality and
having joined an assembly answereth falsely, assuredly incurreth the sin
of a lie. The learned quote as an example in this connection the old
history of Prahlada and the son of Angirasa.

"There was of old a chief of the Daityas of the name Prahlada. He had a
son named Virochana. And Virochana, for the sake of obtaining a bride,
quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us
that they mutually wagered their lives, saying--I am superior,--I am
superior,--for the sake of obtaining a bride. And after they had thus
quarrelled with each other, they both made Prahlada the arbitrator to
decide between them. And they asked him, saying;--Who amongst us is
superior (to the other)? Answer this question. Speak not falsely.
Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And
Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou
answerest falsely, or dost not answer at all thy head will then be split
into a hundred pieces by the wielder of the thunderbolt with that bolt of
his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of
the fig tree, went to Kasyapa of great energy, for taking counsel with
him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully
conversant with the rules of morality that should guide both the gods and
the Asuras and the Brahmanas as well. Here, however, is a situation of
great difficulty in respect of duty. Tell me, I ask thee, what regions
are obtainable by them who upon being asked a question, answer it not, or
answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but
answereth not a question from temptation, anger or fear, casteth upon
himself a thousand nooses of Varuna. And the person who, cited as a
witness with respect to any matter of ocular or auricular knowledge,
speaketh carelessly, casteth a thousand nooses of Varuna upon his own
person. On the completion of one full year, one such noose is loosened.
Therefore, he that knoweth, should speak the truth without concealment.
If virtue, pierced by sin, repaireth to an assembly (for aid), it is the
duty of every body in the assembly to take off the dart, otherwise they
themselves would be pierced with it. In an assembly where a truly
censurable act is not rebuked, half the demerit of that act attacheth to
the head of that assembly, a fourth to the person acting censurably and a
fourth unto those others that are there. In that assembly, on the other
hand, when he that deserveth censure is rebuked, the head of the assembly
becometh freed from all sins, and the other members also incur none. It
is only the perpetrator himself of the act that becometh responsible for
it. O Prahlada, they who answer falsely those that ask them about
morality destroy the meritorious acts of their seven upper and seven
lower generations. The grief of one who hath lost all his wealth, of one
who hath lost a son, of one who is in debt, of one who is separated from
his companions, of a woman who hath lost her husband, of one that hath
lost his all in consequence of the king's demand, of a woman who is
sterile, of one who hath been devoured by a tiger (during his last
struggles in the tiger's claws), of one who is a co-wife, and of one who
hath been deprived of his property by false witnesses, have been said by
the gods to be uniform in degree. These different sorts of grief are his
who speaketh false. A person becometh a witness in consequence of his
having seen, heard, and understood a thing. Therefore, a witness should
always tell the truth. A truth-telling witness never loseth his religious
merits and earthly possessions also.' Hearing these words of Kasyapa,
Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his
father) Angiras is superior to me. The mother also of Sudhanwan is
superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the
lord of the life." At these words of Prahlada, Sudhanwan said, "Since
unmoved by affection for thy child, thou hast adhered to virtue, I
command, let this son of thine live for a hundred years."

"Vidura continued,--Let all the persons, therefore, present in this
assembly hearing these high truths of morality, reflect upon what should
be the answer to the question asked by Draupadi".

Vaisampayana continued,--"The kings that were there hearing these words
of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,
telling him. Take away this serving-woman Krishna into the inner
apartments. And thereupon Dussasana began to drag before all the
spectators the helpless and modest Draupadi, trembling and crying
piteously unto the Pandavas her lords."



SECTION LXVIII

Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded
Dussasana. I have an act to perform--a high duty that hath not been
performed by me yet. Dragged forcibly by this wretch's strong arms, I was
deprived of my senses. I salute these reverend seniors in this assembly
of the Kurus. That I could not do this before cannot be my fault.'"

Vaisampayana said,--"Dragged with greater force than before, the
afflicted and helpless Draupadi, undeserving of such treatment, falling
down upon the ground, thus wept in that assembly of the Kurus,--

"'Alas, only once before, on the occasion of the Swayamvara, I was beheld
by the assembled kings in the amphitheatre, and never even once beheld
afterwards. I am to-day brought before this assembly. She whom even the
winds and the sun had seen never before in her palace is to-day before
this assembly and exposed to the gaze of the crowd. Alas, she whom the
sons of Pandu could not, while in her palace, suffer to be touched even
by the wind, is to-day suffered by the Pandavas to be seized and dragged
by this wretch. Alas, these Kauravas also suffer their daughter-in-law,
so unworthy of such treatment, to be thus afflicted before them. It
seemeth that the times are out of joint. What can be more distressing to
me, than that though high-born and chaste, I should yet be compelled to
enter this public court? Where is that virtue for which these kings were
noted? It hath been heard that the kings of ancient days never brought
their wedded wives into the public court. Alas, that eternal usage hath
disappeared from among the Kauravas. Else, how is it that the chaste wife
of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is
brought before this assembly? Ye Kauravas, I am the wedded wife of king
Yudhishthira the just, hailing from the same dynasty to which the King
belonged. Tell me now if I am a serving-maid or otherwise. I will
cheerfully accept your answer. This mean wretch, this destroyer of the
name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it
any longer. Ye kings, I desire ye to answer whether ye regard me as won
or unwon. I will accept your verdict whatever it be.'

"Hearing these words, Bhishma answered, I have already said, O blessed
one that the course of morality is subtle. Even the illustrious wise in
this world fail to understand it always. What in this world a strong man
calls morality is regarded as such by others, however otherwise it may
really be; but what a weak man calls morality is scarcely regarded as
such even if it be the highest morality. From the importance of the issue
involved, from its intricacy and subtlety, I am unable to answer with
certitude the question thou hast asked. However, it is certain that as
all the Kurus have become the slaves of covetousness and folly, the
destruction of this our race will happen on no distant date. O blessed
one, the family into which thou hast been admitted as a daughter-in-law,
is such that those who are born in it, however much they might be
afflicted by calamities, never deviate from the paths of virtue and
morality. O Princess of Panchala, this conduct of thine also, viz. that
though sunk in distress, thou still easiest thy eyes on virtue and
morality, is assuredly worthy of thee. These persons, Drona and others,
of mature years and conversant with morality, sit heads downwards like
men that are dead, with bodies from which life hath departed. It seemeth
to me, however, that Yudhishthira is an authority on this question. It
behoveth him to declare whether thou art won or not won."



SECTION LXIX

Vaisampayana said,--"The kings present in that assembly, from tear of
Duryodhana, uttered not a word, good or ill, although they beheld
Draupadi crying piteously in affliction like a female osprey, and
repeatedly appealing to them. And the son of Dhritarashtra beholding
those kings and sons and grand sons of kings all remaining silent, smiled
a little, and addressing the daughter of the king of Panchala, said,--O
Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima
of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer
thy question. O Panchali, let them for thy sake declare in the midst of
these respectable men that Yudhishthira is not their lord, let them
thereby make king Yudhishthira the just a liar. Thou shalt then be freed
from the condition of slavery. Let the illustrious son of Dharma, always
adhering to virtue, who is even like Indra, himself declare whether he is
not thy lord. At his words, accept thou the Pandavas or ourselves without
delay. Indeed, all the Kauravas present in this assembly are floating in
the ocean of thy distress. Endued with magnanimity, they are unable to
answer thy question, looking at thy unfortunate husbands.'"

Vaisampayana continued,--"Hearing these words of the Kuru king, all who
were present in the assembly loudly applauded them. And shouting
approvingly, they made signs unto one another by motions of their eyes
and lips. And amongst some that were there, sounds of distress such as
'O! and 'Alas!" were heard. And at these words of Duryodhana, so
delightful (to his partisans), the Kauravas present in that assembly
became exceedingly glad. And the kings, with faces turned sideways,
looked upon Yudhishthira conversant with the rules of morality, curious
to hear what he would say. And every one present in that assembly became
curious to hear what Arjuna, the son of Pandu never defeated in battle,
and what Bhimasena, and what the twins also would say. And when that busy
hum of many voices became still, Bhimasena, waving his strong and
well-formed arms smeared with sandalpaste spake these words,--'If this
high-souled king Yudhishthira the just, who is our eldest brother, had
not been our lord, we would never have forgiven the Kuru race (for all
this). He is the lord of all our religious and ascetic merits, the lord
of even our lives. If he regardeth himself as won, we too have all been
won. If this were not so, who is there amongst creatures touching the
earth with their feet and mortal, that would escape from me with his life
after having touched those locks of the princess of Panchala? Behold
these mighty, well-formed arms of mine, even like maces of iron. Having
once come within them, even he of a hundred sacrifices is incapable of
effecting an escape. Bound by the ties of virtue and the reverence that
is due to our eldest brother, and repeatedly urged by Arjuna to remain
silent, I am not doing anything terrible. If however, I am once commanded
by king Yudhishthira the just, I would slay these wretched sons of
Dhritarashtra, making slaps do the work of swords, like a lion slaying a
number of little animals."

Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma
and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible with
thee.'"



SECTION LXX

"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma,
Vidura, and the preceptor of the Kurus (Drona) appear to be independent;
for they always speak of their master as wicked, always censure him, and
never wish for his prosperity. O excellent one, the slave, the son, and
the wife are always dependent. They cannot earn wealth, for whatever they
earn belongeth to their master. Thou art the wife of a slave incapable of
possessing anything on his own account. Repair now to the inner
apartments of king Dhritarashtra and serve the king's relatives. We
direct that that is now thy proper business. And, O princess, all the
sons of Dhritarashtra and not the sons of Pritha are now thy masters. O
handsome one, select thou another husband now,--one who will not make
thee a slave by gambling. It is well-known that women, especially that
are slaves, are not censurable if they proceed with freedom in electing
husbands. Therefore let it be done by thee. Nakula hath been won, as also
Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O
Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot
continue to be thy lords any longer. Alas, doth not the son of Pritha
regards life, prowess and manhood as of no use that he offereth this
daughter of Drupada, the king of Panchala, in the presence of all this
assembly, as a stake at dice?'"

Vaisampayana continued,--"Hearing these words, the wrathful Bhima
breathed hard, a very picture of woe. Obedient to the king and bound by
the tie of virtue and duty, burning everything with his eyes inflamed by
anger, he said,--'O king, I cannot be angry at these words of this son of
a Suta, for we have truly entered the state of servitude. But O king,
could our enemies have said so unto me, it thou hadst not played staking
this princess?'"

Vaisampayana continued,--"Hearing these words of Bhimasena king
Duryodhana addressed Yudhishthira who was silent and deprived of his
senses, saying,--'O king, both Bhima and Arjuna, and the twins also, are
under thy sway. Answer thou the question (that hath been asked by
Draupadi). Say, whether thou regardest Krishna as unwon.' And having
spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging
the son of Radha and insulting Bhima, quickly uncovered his left thigh
that was like unto the stem of a plantain tree or the trunk of an
elephant and which was graced with every auspicious sign and endued with
the strength of thunder, and showed it to Draupadi in her very sight. And
beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in
the midst of all those kings and as if piercing them (with his dart-like
words),--'Let not Vrikodara attain to the regions, obtained by his
ancestors, if he doth not break that thigh of thine in the great
conflict. And sparkles of fire began to be emitted from every organ of
sense of Bhima filled with wrath, like those that come out of every crack
and orifice in the body of a blazing tree.

Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race,
behold the great danger that ariseth from Bhimasena. Know ye for certain
that this great calamity that threatens to overtake the Bharatas hath
been sent by Destiny itself. The sons of Dhritarashtra have, indeed,
gambled disregarding every proper consideration. They are even now
disputing in this assembly about a lady (of the royal household). The
prosperity of our kingdom is at an end. Alas, the Kauravas are even now
engaged in sinful consultations. Ye Kauravas, take to your heart this
high precept that I declare. If virtue is persecuted, the whole assembly
becometh polluted. If Yudhishthira had staked her before he was himself
won, he would certainly have been regarded as her master. If, however a
person staketh anything at a time when he himself is incapable of holding
any wealth, to win it is very like obtaining wealth in a dream. Listening
to the words of the king of Gandhara, fall ye not off from this undoubted
truth.'

"Duryodhana, hearing Vidura thus speak, said,--'I am willing to abide by
the words of Bhima, of Arjuna and of the twins. Let them say that
Yudhishthira is not their master. Yajnaseni will then be freed from her
state of bondage."

"Arjuna at this, said,--"This illustrious son of Kunti, king Yudhishthira
the just, was certainly our master before he began to play. But having
lost himself, let all the Kauravas judge whose master he could be after
that."

Vaisampayana continued,--"Just then, a jackal began to cry loudly in the
homa-chamber of king Dhritarashtra's palace. And, O king, unto the jackal
that howled so, the asses began to bray responsively. And terrible birds
also, from all sides, began to answer with their cries. And Vidura
conversant with everything and the daughter of Suvala, both understood
the meaning of those terrible sounds. And Bhishma and Drona and the
learned Gautama loudly cried,--Swashti! Swashti![1] Then Gandhari and the
learned Vidura beholding that frightful omen, represented everything, in
great affliction, unto the king. And the king (Dhritarashtra) thereupon
said,--

'Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready
overtaken thee when thou insultest in language such as this the wife of
these bulls among the Kurus, especially their wedded wife Draupadi. And
having spoken those words, the wise Dhritarashtra endued with knowledge,
reflecting with the aid of his wisdom and desirous of saving his
relatives and friends from destruction, began to console Krishna, the
princess of Panchala, and addressing her, the monarch said,--'Ask of me
any boon, O princess of Panchala, that thou desirest, Chaste and devoted
to virtue, thou art the first of all my daughters-in-law.

"Draupadi said,--'O bull of the Bharata race, if thou will grant me a
boon, I ask the handsome Yudhishthira, obedient to every duty, be freed
from slavery. Let not unthinking children call my child Prativindhya
endued with great energy of mind as the son of a slave. Having been a
prince, so superior to all men, and nurtured by kings it is not proper
that he should be called the child of a slave.

"Dhritarashtra said unto her,--'O auspicious one, let it be as thou
sayest. O excellent one, ask thou another boon, for I will give it. My
heart inclineth to give thee a second boon. Thou dost not deserve only
one boon.

"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the
twins also, with their cars and bows, freed from bondage, regain their
liberty.'

'Dhritarashtra said,--'O blessed daughter, let it be as thou desirest.
Ask thou a third boon, for thou hast not been sufficiently honoured with
two boons. Virtuous in thy behaviour, thou art the foremost of all my
daughters-in-law.

Draupadi said,--'O best of kings, O illustrious one, covetousness always
bringeth about loss of virtue. I do not deserve a third boon. Therefore I
dare not ask any. O king of kings, it hath been said that a Vaisya may
ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a
Brahmana, a hundred. O king, these my husbands freed from the wretched
state of bondage, will be able to achieve prosperity by their own
virtuous acts!'"



SECTION LXXI

"Karna said,--'We have never heard of such an act (as this one of
Draupadi), performed by any of the women noted in this world for their
beauty. When the sons of both Pandu and Dhritarashtra were excited with
wrath, this Draupadi became unto the sons of Pandu as their salvation.
Indeed the princess of Panchala, becoming as a boat unto the sons of
Pandu who were sinking in a boatless ocean of distress, hath brought them
in safety to the shore.'"

Vaisampayana continued,--"Hearing these words of Karna in the midst of
the Kurus,--viz., that the sons of Pandu were saved by their wife,--the
angry Bhimasena in great affliction said (unto Arjuna),--'O Dhananjaya,
it hath been said by Devala three lights reside in every person, viz.,
offspring, acts and learning, for from these three hath sprung creation.
When life becometh extinct and the body becometh impure and is cast off
by relatives, these three become of service to every person. But the
light that is in us hath been dimmed by this act of insult to our wife.
How, O Arjuna, can a son born from this insulted wife of ours prove
serviceable to us?

"Arjuna replied,--'Superior persons, O Bharata, never prate about the
harsh words that may or may not be uttered by inferior men. Persons that
have earned respect for themselves, even if they are able to retaliate,
remember not the acts of hostility done by their enemies, but, on the
other hand, treasure up only their good deeds.'

'Bhima said,--'Shall I, O king, slay, without loss of time all these foes
assembled together, even here, or shall I destroy them, O Bharata, by the
roots, outside this palace? Or, what need is there of words or of
command? I shall slay all these even now, and rule thou the whole earth,
O king, without a rival. And saying this, Bhima with his younger
brothers, like a lion in the midst of a herd of inferior animals,
repeatedly cast his angry glances around. But Arjuna, however, of white
deeds, with appealing looks began to pacify his elder brother. And the
mighty-armed hero endued with great prowess began to burn with the fire
of his wrath. And, O king, this fire began to issue out of Vrikodara's
ears and other senses with smoke and sparks and flames. And his face
became terrible to behold in consequence of his furrowed brows like those
of Yama himself at the time of the universal destruction. Then
Yudhishthira forbade the mighty hero, embracing him with his arms and
telling him 'Be not so. Stay in silence and peace.' And having pacified
the mighty-armed one with eyes red in wrath, the king approached his
uncle Dhritarashtra, with hands joined in entreaty."



SECTION LXXII

"Yudhishthira said,--'O king, thou art our master. Command us as to what
we shall do. O Bharata, we desire to remain always in obedience to thee.

"Dhritarashtra replied.--'O Ajatasatru, blest be thou. Go thou in peace
and safety. Commanded by me, go, rule thy own kingdom with thy wealth.
And, O child, take to heart this command of an old man, this wholesome
advice that I give, and which is even a nutritive regimen. O
Yudhishthira, O child, thou knowest the subtle path of morality.
Possessed of great wisdom, thou art also humble, and thou waitest also
upon the old. Where there is intelligence, there is forbearance.
Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon
wood, not upon stone. (Thou art open to advice, not Duryodhana). They are
the best of men that remember not the acts of hostility of their foes;
that behold only the merits, not the faults, of their enemies; and that
never enter into hostilities themselves. They that are good remember only
the good deeds of their foes and not the hostile acts their foes might
have done unto them. The good, besides, do good unto others without
expectation of any good, in return. O Yudhishthira, it is only the worst
of men that utter harsh words in quarrelling; while they that are
indifferent reply to such when spoken by others. But they that are good
and wise never think of or recapitulate such harsh words, little caring
whether these may or may not have been uttered by their foes. They that
are good, having regard to the state of their own feelings, can
understand the feelings of others, and therefore remember only the good
deeds and not the acts of hostility of their foes. Thou hast acted even
as good men of prepossessing countenance do, who transgress not the
limits of virtue, wealth, pleasure and salvation. O child, remember not
the harsh words of Duryodhana. Look at thy mother Gandhari and myself
also, if thou desirest to remember only what is good. O Bharata, look at
me, who am thy father unto you and am old and blind, and still alive. It
was for seeing our friends and examining also the strength and weakness
of my children, that I had, from motives of policy, suffered this match
at dice to proceed. O king those amongst the Kurus that have thee for
their ruler, and the intelligent Vidura conversant with every branch of
learning for their counsellor, have, indeed, nothing to grieve for. In
thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the
twins, those foremost of men, is pure reverence for superiors. Blest be
thou, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly
love between thee and thy cousins. Let thy heart also be ever fixed on
virtue.'"

Vaisampayana continued,--"That foremost of the Bharatas--king
Yudhishthira the just--then, thus addressed by his uncle, having gone
through every ceremony of politeness, set out with his brothers for
Khandavaprastha. And accompanied by Draupadi and ascending their cars
which were all of the hue of the clouds, with cheerful hearts they all
set out for that best of cities called Indraprastha."



SECTION LXXIII

Janamejaya said,--"How did the sons of Dhritarashtra feel, when they came
to know that the Pandavas had, with Dhritarashtra's leave, left
Hastinapore with all their wealth and jewels?"

Vaisampayana said,--"O king, learning that the Pandavas had been
commanded by the wise Dhritarashtra to return to their capital, Dussasana
went without loss of time unto his brother. And, O bull of the Bharata
race, having arrived before Duryodhana with his counsellor, the prince,
afflicted with grief, began to say,--'Ye mighty warriors, that which we
had won after so much trouble, the old man (our father) hath thrown away.
Know ye that he hath made over the whole of that wealth to the foes. At
these words, Duryodhana and Karna and Sakuni, the son of Suvala, all of
whom were guided by vanity, united together, and desirous of
counteracting the sons of Pandu, approaching in haste saw privately the
wise king Dhritarashtra--the son of Vichitravirya and spake unto him
these pleasing and artful words. Duryodhana said,--

'Hast thou not heard, O king, what the learned Vrihaspati the preceptor
of the celestials, said in course of counselling Sakra about mortals and
politics? Even these, O slayer of foes, were the words of Vrihaspati,
'Those enemies that always do wrong by stratagem or force, should be
slain by every means.' If, therefore, with the wealth of the Pandavas, we
gratify the kings of the earth and then fight with the sons of Pandu,
what reverses can overtake us? When one hath placed on the neck and back
of venomous snakes full of wrath for encompassing his destruction, is it
possible for him to take them off? Equipped with weapon and seated on
their cars, the angry sons of Pandu like wrathful and venomous snakes
will assuredly annihilate us, O father. Even now Arjuna proceedeth,
encased in mail and furnished with his couple of quivers, frequently
taking up the Gandiva and breathing hard and casting angry glances
around. It hath (also) been heard by us that Vrikodara, hastily ordering
his car to be made ready and riding on it, is proceeding along,
frequently whirling his heavy mace. Nakula also is going along, with the
sword in his grasp and the semi-circular shield in his hand. And Sahadeva
and the king (Yudhishthira) have made signs clearly testifying to their
intentions. Having ascended their cars that are full of all kinds of
arms, they are whipping their horses (for going to Khandava soon) and
assembling their forces. Persecuted thus by us they are incapable of
forgiving us those injuries. Who is there among them that will forgive
that insult to Draupadi? Blest be thou. We will again gamble with the son
of Pandu for sending them to exile. O bull among men, we are competent to
bring them thus under our sway. Dressed in skins, either we or they
defeated at dice, shall repair to the woods for twelve years. The
thirteenth year shall have to be spent in some inhabited country
unrecognised; and, if recognised, an exile for another twelve years shall
be the consequence. Either we or they shall live so. Let the play begin,
casting the dice, let the sons of Pandu once more play. O bull of the
Bharata race, O king, even this is our highest duty. This Sakuni knoweth
well the whole science of dice. Even if they succeed in observing this
vow for thirteen years, we shall be in the meantime firmly rooted in the
kingdom and making alliances, assemble a vast invincible host and keep
them content, so that we shall, O king, defeat the sons of Pandu if they
reappear. Let this plan recommend itself to thee, O slayer of foes.

"Dhritarashtra said,--Bring back the Pandavas then, indeed, even if they
have gone a great way. Let them come at once again to cast dice."

Vaisampayana continued,--"Then Drona, Somadatta and Valhika, Gautama,
Vidura, the son of Drona, and the mighty son of Dhritarashtra by his
Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior
Vikarna,--all said, 'Let not the play commence. Let there be peace. But
Dhritarashtra, partial to his sons, disregarding the counsels of all his
wise friends and relatives, summoned the sons of Pandu."



SECTION LXXIV

Vaisampayana said,--'O monarch, it was then that the virtuous Gandhari,
afflicted with grief on account of her affection for her sons, addressed
king Dhritarashtra and said, "When Duryodhana was born, Vidura of great
intelligence had said, 'It is well to send this disgrace of the race to
the other world. He cried repeatedly and dissonantly like a jackal. It is
certain he will prove the destruction of our race. Take this to heart, O
king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean
of calamity. O lord, accord not thy approbation to the counsels of the
wicked ones of immature years. Be not thou the cause of the terrible
destruction of this race. Who is there that will break an embankment
which hath been completed, or re-kindle a conflagration which hath been
extinguished? O bull of the Bharata race, who is there that will provoke
the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but
still I will call thy attention to this. The scriptures can never control
the wicked-minded for good or evil. And, O king, a person of immature
understanding will never act as one of mature years. Let thy sons follow
thee as their leader. Let them not be separated from thee for ever (by
losing their lives). Therefore, at my word, O king, abandon this wretch
of our race. Thou couldst not, O king, from parental affection, do it
before. Know that the time hath come for the destruction of race through
him. Err not, O king. Let thy mind, guided by counsels of peace, virtue,
and true policy, be what it naturally is. That prosperity which is
acquired by the aid of wicked acts, is soon destroyed; while that which
is won by mild means taketh root and descendeth from generation to
generation."

"The king, thus addressed by Gandhari who pointed out to him in such
language the path of virtue, replied unto her, saying,--'If the
destruction of our race is come, let it take place freely. I am ill able
to prevent it. Let it be as they (these my sons) desire. Let the Pandavas
return. And let my sons again gamble with the sons of Pandu."



SECTION LXXV

Vaisampayana said,--'The royal messenger, agreeably to the commands of
the intelligent king Dhritarashtra, coming upon Yudhishthira, the son of
Pritha who had by that time gone a great way, addressed the monarch and
said,--'Even these are the words of thy father-like uncle, O Bharata,
spoken unto thee, 'The assembly is ready. O son of Pandu, O king
Yudhisthira, come and cast the dice.'

Yudhishthira said,--'Creatures obtain fruits good and ill according to
the dispensation of the Ordainer of the creation. Those fruits are
inevitable whether I play or not. This is a summons to dice; it is,
besides the command of the old king. Although I know that it will prove
destructive to me, yet I cannot refuse.'

Vaisampayana continued,--"Although (a living) animal made of gold was an
impossibility, yet Rama suffered himself to be tempted by a (golden)
deer. Indeed, the minds of men over whom calamities hang, became deranged
and out of order. Yudhishthira, therefore, having said these words,
retraced his steps along with his brothers. And knowing full well the
deception practised by Sakuni, the son of Pritha came back to sit at dice
with him again. These mighty warriors again entered that assembly,
afflicting the hearts of all their friends. And compelled by Fate they
once more sat down at ease for gambling for the destruction of
themselves."

"Sakuni then said,--'The old king hath given ye back all your wealth.
That is well. But, O bull of the Bharata race, listen to me, there is a
stake of great value. Either defeated by ye at dice, dressed in deer
skins we shall enter the great forest and live there for twelve years
passing the whole of the thirteenth year in some inhabited region,
unrecognised, and if recognised return to an exile of another twelve
years; or vanquished by us, dressed in deer skins ye shall, with Krishna,
live for twelve years in the woods passing the whole of the thirteenth
year unrecognised, in some inhabited region. If recognised, an exile of
another twelve years is to be the consequence. On the expiry of the
thirteenth year, each is to have his kingdom surrendered by the other. O
Yudhishthira, with this resolution, play with us, O Bharata, casting the
dice.'

"At these words, they that were in that assembly, raising up their arms
said in great anxiety of mind, and from the strength of their feelings
these words,--'Alas, fie on the friends of Duryodhana that they do not
apprise him of his great danger. Whether he, O bull among the Bharatas,
(Dhritarashtra) understandeth or not, of his own sense, it is thy duty to
tell him plainly."

"Vaisampayana continued,--King Yudhishthira, even hearing these various
remarks, from shame and a sense of virtue again sat at dice. And though
possessed of great intelligence and fully knowing the consequences, he
again began to play, as if knowing that the destruction of the Kurus was
at hand.

"And Yudhishthira said,--'How can, O Sakuni, a king like me, always
observant of the uses of his own order, refuse, when summoned to dice?
Therefore I play with thee."

"Sakuni answered,--'We have many kine and horses, and milch cows, and an
infinite number of goats and sheep; and elephants and treasures and gold
and slaves both male and female. All these were staked by us before but
now let this be our one stake, viz., exile into the woods,--being
defeated either ye or we will dwell in the woods (for twelve years) and
the thirteenth year, unrecognised, in some inhabited place. Ye bulls
among men, with this determination, will we play."

"O Bharata, this proposal about a stay in the woods was uttered but once.
The son of Pritha, however, accepted it and Sakuni took up the dice. And
casting them he said unto Yudhishthira,--'Lo, I have won."



SECTION LXXVI

Vaisampayana said,--"Then the vanquished sons of Pritha prepared for
their exile into the woods. And they, one after another, in due order,
casting off their royal robes, attired themselves in deer-skins. And
Dussasana, beholding those chastisers of foes, dressed in deer-skins and
deprived of their kingdom and ready to go into exile, exclaimed 'The
absolute sovereignty of the illustrious king Duryodhana hath commenced.
The sons of Pandu have been vanquished, and plunged into great
affliction. Now have we attained the goal either by broad or narrow
paths. For today becoming superior to our foes in point of prosperity as
also of duration of rule have we become praiseworthy of men. The sons of
Pritha have all been plunged by us into everlasting hell. They have been
deprived of happiness and kingdom for ever and ever. They who, proud of
their wealth, laughed in derision at the son of Dhritarashtra, will now
have to go into the woods, defeated and deprived by us of all their
wealth. Let them now put off their variegated coats of mail, their
resplendent robes of celestial make, and let them all attire themselves
in deer-skins according to the stake they had accepted of the son of
Suvala. They who always used to boast that they had no equals in all the
world, will now know and regard themselves in this their calamity as
grains of sesame without the kernel. Although in this dress of theirs the
Pandavas seem like unto wise and powerful persons installed in a
sacrifice, yet they look like persons not entitled to perform sacrifices,
wearing such a guise. The wise Yajnasena of the Somake race, having
bestowed his daughter--the princess of Panchala--on the sons of Pandu,
acted most unfortunately for the husbands of Yajnaseni--these sons of
Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon
beholding in the woods these thy husbands dressed in skins and
thread-bare rags, deprived of their wealth and possessions. Elect thou a
husband, whomsoever thou likest, from among all these present here. These
Kurus assembled here, are all forbearing and self-controlled, and
possessed of great wealth. Elect thou one amongst these as thy lord, so
that these great calamity may not drag thee to wretchedness. 'The sons of
Pandu now are even like grains of sesame without the kernel, or like
show-animals encased in skins, or like grains of rice without the kernel.
Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is
the labour used upon pressing the sesame grain devoid of the kernel!'

"Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of
the Pandavas, harsh words of the most cruel import. And hearing them, the
unforbearing Bhima, in wrath suddenly approaching that prince like a
Himalayan lion upon a jackal, loudly and chastisingly rebuked him in
these words,--Wicked-minded villain, ravest thou so in words that are
uttered alone by the sinful? Boastest thou thus in the midst of the
kings, advanced as thou art by the skill of the king of Gandhara. As thou
piercest our hearts hear with these thy arrowy words, so shall I pierce
thy heart in battle, recalling all this to thy mind. And they also who
from anger or covetousness are walking behind thee as thy
protectors,--them also shall I send to the abode of Yama with their
descendants and relatives."

Vaisampayana continued,--Unto Bhima dressed in deer-skins and uttering
these words of wrath without doing any thing, for he could not deviate
from the path of virtue, Dussasana abandoning all sense of shame, dancing
around the Kurus, loudly said, 'O cow! O cow!'

Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh
words as these? Whom doth it behove to boast, thus having won wealth by
foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh
not thy life-blood, piercing open thy breast in battle, let him not
attain to regions of blessedness, I tell thee truly that by slaying the
sons of Dhritarashtra in battle, before the very eyes of all the
warriors, I shall pacify this wrath of mine soon enough.'"

Vaisampayana continued,--"And as the Pandavas were going away from the
assembly, the wicked king Duryodhana from excess of joy mimiced by his
own steps the playful leonine trade of Bhima. Then Vrikodara, half
turning towards the king said, Think not ye fool that by this thou
gainest any ascendency over me slay thee shall I soon with all thy
followers, and answer thee, recalling all this to thy mind. And beholding
this insult offered to him, the mighty and proud Bhima, suppressing his
rising rage and following the steps of Yudhishthira, also spake these
words while going out of the Kaurava court, 'I will slay Duryodhana, and
Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler
with dice. I also repeat in this assembly these proud words which the
gods will assuredly make good, if ever we engage in battle with the
Kurus, I will slay this wretched Duryodhana in battle with my mace, and
prostrating him on the ground I will place my foot on his head. And as
regards this (other) wicked person--Dussasana who is audacious in speech,
I will drink his blood like a lion.

"And Arjuna said,--O Bhima, the resolutions of superior men are not known
in words only. On the fourteenth year from this day, they shall see what
happeneth.

"And Bhima again said,--'The earth shall drink the blood of Duryodhana,
and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'

"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle
this Karna so malicious and jealous and harsh-speeched and vain. For
doing what is agreeable to Bhima, Arjuna voweth that he will slay in
battle with his arrows this Karna with all his followers. And I will send
unto the regions of Yama also all those other kings that will from
foolishness fight against me. The mountains of Himavat might be removed
from where they are, the maker of the day lose his brightness, the moon
his coldness, but this vow of mine will ever be cherished. And all this
shall assuredly happen if on the fourteenth year from this, Duryodhana
doth not, with proper respect, return us our kingdom.'"

Vaisampayana continued,--"After Arjuna had said this, Sahadeva the
handsome son of Madri, endued with great energy, desirous of slaying
Sakuni, waving his mighty arms and sighing like snake, exclaimed, with
eyes red with anger--'Thou disgrace of the Gandhara kings, those whom
thou thinkest as defeated are not really so. Those are even sharp-pointed
arrows from whose wounds thou hast run the risk in battle. I shall
certainly accomplish all which Bhima hath said adverting to thee with all
thy followers. If therefore thou hast anything to do, do it before that
day cometh. I shall assuredly slay thee in battle with all thy followers
soon enough, it thou, O son of Suvala, stayest in the light pursuant to
the Kshatriya usage.'

"'Then, O monarch hearing these words of Sahadeva, Nakula the handsomest
of men spake these words,--'I shall certainly send unto the abode of Yama
all those wicked sons of Dhritarashtra, who desirous of death and
impelled by Fate, and moved also by the wish of doing what is agreeable
to Duryodhana, have used harsh and insulting speeches towards this
daughter o Yajnasena at the gambling match. Soon enough shall I, at the
command of Yudhishthira and remembering the wrongs to Draupadi, make the
earth destitute of the sons of Dhritarashtra.'

Vaisampayana continued,--"And those tigers among men, all endued with
long arms, having thus pledged themselves to virtuous promises approached
king Dhritarashtra."



SECTION LXXVII

Yudhishthira said,--'I bid farewell unto all the Bharatas, unto my old
grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona,
Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the
sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid
fare well, all of ye and returning again I shall see you."

Vaisampayana continued,--"Overcome with shame none of those that were
present there, could tell Yudhishthira anything. Within their hearts,
however, they prayed for the welfare of that intelligent prince.

Vidura then said,--The reverend Pritha is a princess by birth. It
behoveth her not to go into the woods. Delicate and old and ever known to
happiness the blessed one will live, respected by me, in my abode. Known
this, ye sons of Pandu. And let safety be always yours.'

Vaisampayana continued,--'The Pandavas thereupon said,--O sinless one,
let it be as thou sayest. Thou art our uncle, and, therefore like as our
father. We also are all obedient to thee. Thou art, O learned one, our
most respected superior. We should always obey what thou choosest to
command. And, O high-souled one, order thou whatever else there is that
remaineth to be done.

"Vidura replied,--'O Yudhishthira, O bull of the Bharata race, know this
to be my opinion, that one that is vanquished by sinful means need not be
pained by such defeat. Thou knowest every rule of morality; Dhananjaya is
ever victorious in battle; Bhimasena is the slayer of foes; Nakula is the
gatherer of wealth; Sahadeva hath administrative talents, Dhaumya is the
foremost of all conversant with the vedas; and the well-behaved Draupadi
is conversant with virtue and economy. Ye are attached to one another and
feel delight at one another's sight and enemies can not separate you from
one another, and ye are contented. Therefore, who is there that will not
envy ye? O Bharata, this patient abstraction from the possession of the
world will be of great benefit to thee. No foe, even if he were equal to
sakra himself, will be able to stand it. Formerly thou wert instructed on
the mountains of Himavat by Meru Savarni; in the town of Varanavata by
Krishna Dwaipayana; on the cliff of Bhrigu by Rama; and on the banks of
the Dhrishadwati by Sambhu himself. Thou hast also listened to the
instruction of the great Rishi Asita on the hills of Anjana; and thou
becamest a disciple of Bhrigu on the banks of the Kalmashi. Narada and
this thy priest Dhaumya will now become thy instructors. In the matter of
the next world, abandon not these excellent lessons thou hast obtained
from the Rishis. O son of Pandu. thou surpassest in intelligence even
Pururavas, the son of Ila; in strength, all other monarchs, and in
virtue, even the Rishis. Therefore, resolve thou earnestly to win
victory, which belongeth to Indra; to control thy wrath, which belongeth
to Yama; to give in charity, which belongeth to Kuvera; and to control
all passions, which belongeth to Varuna. And, O Bharata, obtain thou the
power of gladdening from the moon, the power of sustaining all from
water; forbearance from the earth; energy from the entire solar disc;
strength from the winds, and affluence from the other elements. Welfare
and immunity from ailment be thine; I hope to see thee return. And, O
Yudhishthira, act properly and duly in all seasons,--in those of
distress--in those of difficulty,--indeed, in respect of everything, O
son of Kunti, with our leave go hence. O Bharata, blessing be thine. No
one can say that ye have done anything sinful before. We hope to see
thee, therefore, return in safety and crowned with success."

Vaisampayana continued,--"Thus addressed by Vidura, Yudhishthira the son
of Pandu, of prowess incapable of being baffled, saying, 'So be it,'
bowing low unto Bhishma and Drona, went away."



SECTION LXXVIII

Vaisampayana said,--'Then when Draupadi was about to set out she went
unto the illustrious Pritha and solicited her leave. And she also asked
leave of the other ladies of the household who had all been plunged into
grief. And saluting and embracing every one of them as each deserved, she
desired to go away. Then there arose within the inner apartments of the
Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding
Draupadi on the eve of her journey, uttered these words in a voice choked
with grief,--

'O child, grieve not that this great calamity hath overtaken thee. Thou
art well conversant with the duties of the female sex, and thy behaviour
and conduct also are as they should be. It behoveth me not, O thou of
sweet smiles, to instruct thee as to thy duties towards thy lords. Thou
art chaste and accomplished, and thy qualities have adorned the race of
thy birth as also the race into which thou hast been admitted by
marriage. Fortunate are the Kauravas that they have not been burnt by thy
wrath. O child, safely go thou blest by my prayers. Good women never
suffer their hearts to the unstung at what is inevitable. Protected by
virtue that is superior to everything, soon shalt thou obtain good
fortune. While living in the woods, keep thy eye on my child Sahadeva.
See that his heart sinketh not under this great calamity.'

"Saying 'So be it!' the princess Draupadi bathed in tears, and clad in
one piece of cloth, stained with blood, and with hair dishevelled left
her mother-in-law. And as she went away weeping and wailing Pritha
herself in grief followed her. She had not gone far when she saw her sons
shorn of their ornaments and robes, their bodies clad in deerskins, and
their heads down with shame. And she beheld them surrounded by rejoicing
foes' and pitied by friends. Endued with excess of parental affection,
Kunti approached her sons in that state, and embracing them all, and in
accents choked by woe, She said these words,--

"Ye are virtuous and good-mannered, and adorned with all excellent
qualities and respectful behaviour. Ye are all high-minded, and engaged
in the service of your superiors. And ye are also devoted to the gods and
the performance of sacrifices. Why, then, hath this calamity overtaken
you. Whence is this reverse of fortune? I do not see by whose wickedness
this sin hath overtaken you. Alas I have brought you forth. All this must
be due to my ill fortune. It is for this that ye have been overtaken by
this calamity, though ye all are endued with excellent virtues. In energy
and prowess and strength and firmness and might, ye are not wanting. How
shall ye now, losing your wealth and possessions, live poor in the
pathless woods? If I had known before that ye were destined to live in
the woods, I would not have on Pandit's death come from the mountains of
Satasringa to Hastinapore. Fortunate was your father, as I now regard,
for he truly reaped the fruit of his asceticism, and he was gifted with
foresight, as he entertained the wish of ascending heaven, without having
to feel any pain on account of his sons. Fortunate also was the virtuous
Madri, as I regard her today, who had, it seems, a fore-knowledge of what
would happen and who on that account, obtained the high path of
emancipation and every blessing therewith. All, Madri looked upon me as
her stay, and her mind and her affections were ever fixed on me. Oh, fie
on my desire of life, owing to which suffer all this woe. Ye children, ye
are all excellent and dear unto me. I have obtained you alter much
suffering. I cannot leave you. Even I will go with you. Alas, O Krishna,
(Draupadi), why dost thou leave me so? Everything endued with life is
sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death?
Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O
thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art
thou? Why dost thou not deliver me and these best of men also from such
woe? They say that thou who art without beginning and without end
deliverest those that think of thee. Why doth this saying become untrue.
These my sons are ever attached to virtue and nobility and good fame and
prowess. They deserve not to suffer affliction. Oh, show them mercy.
Alas, when there are such elders amongst our race as Bhishma and Drona
and Kripa, all conversant with morality and the science of worldly
concerns, how could such calamity at all come? O Pandu, O king, where art
thou? Why sufferest thou quietly thy good children to be thus sent into
exile, defeated at dice? O Sahadeva, desist from going. Thou art my
dearest child, dearer, O son of Madri, than my body itself. Forsake me
not. It behoveth thee to have some kindness for me. Bound by the ties of
virtue, let these thy brothers go. But then, earn thou that virtue which
springeth from waiting upon me.'"

Vaisampayana continued,--"The Pandavas then consoled their weeping mother
and with hearts plunged in grief set out for the woods. And Vidura
himself also much afflicted, consoling the distressed Kunti with reasons,
and led her slowly to his house. And the ladies of Dhritarashtra's house,
hearing everything as it happened, viz., the exile (of the Pandavas) and
the dragging of Krishna into the assembly where the princes had gambled,
loudly wept censuring the Kauravas. And the ladies of the royal household
also sat silent for a long time, covering their lotus-like faces with
their fair hands. And king Dhritarashtra also thinking of the dangers
that threatened his sons, became a prey to anxiety and could not enjoy
peace of mind. And anxiously meditating on everything, and with mind
deprived of its equanimity through grief, he sent a messenger unto
Vidura, saying, 'Let Kshatta come to me without a moment's delay.'

"At this summons, Vidura quickly came to Dhritarashtra's palace. And as
soon as he came, the monarch asked him with great anxiety how the
Pandavas had left Hastinapore."



SECTION LXXIX

Vaisampayana said,--"As soon as Vidura endued with great foresight came
unto him king Dhritarashtra, the son of Amvika, timidly asked his
brother,--'How doth Yudhishthira, the son of Dharma, proceed along? And
how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth
Dhaumya proceed along? And how the illustrious Draupadi? I desire to hear
everything, O Kshatta; describe to me all their acts.'

Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away covering
his face with his cloth. And Bhima, O king, hath gone away looking at his
own mighty arms. And Jishnu (Arjuna) hath gone away, following the king
spreading sand-grains around. And Sahadeva, the son of Madri, hath gone
away besmearing his face, and Nakula, the handsomest of men, O king, hath
gone away, staining himself with dust and his heart in great affliction.
And the large-eyed and beautiful Krishna hath gone away, covering her
face with her dishevelled hair following in the wake of the king, weeping
and in tears. And O monarch, Dhaumya goeth along the road, with kusa
grass in hand, and uttering the aweful mantras of Sama Veda that relate
to Yama.'

Dhritarashtra asked,--"Tell me, O Vidura, why is it that the Pandavas are
leaving Hastinapore in such varied guise."

"Vidura replied,--'Though persecuted by thy sons and robbed of his
kingdom and wealth the mind of the wise king Yudhishthira the just hath
not yet deviated from the path of virtue. King Yudhishthira is always
kind, O Bharata, to thy children. Though deprived (of his kingdom and
possessions) by foul means, filled with wrath as he is, he doth not open
eyes. 'I should not burn the people by looking at them with angry
eyes,'--thinking so, the royal son of Pandu goeth covering his face.
Listen to me as I tell thee, O bull of the Bharata race, why Bhima goeth
so. 'There is none equal to me in strength of arms,' thinking so Bhima
goeth repeatedly stretching forth his mighty arms. And, O king, proud of
the strength of his arms, Vrikodara goeth, exhibiting them and desiring
to do unto his enemies deeds worthy of those arms. And Arjuna the son of
Kunti, capable of using both his arms (in wielding the Gandiva) followeth
the footsteps of Yudhishthira, scattering sand-grains emblematical of the
arrows he would shower in battle. O Bharata, he indicateth that as the
sand-grains are scattered by him with ease, so will he rain arrows with
perfect ease on the foe (in time of battle). And Sahadeva goeth
besmearing his lace, thinking 'None may recognise me in this day of
trouble.' And, O exalted one, Nakula goeth staining himself with dust
thinking, 'Lest otherwise I steal the hearts of the ladies that may look
at me.' And Draupadi goeth, attired in one piece of stained cloth, her
hair dishevelled, and weeping, signifying--'The wives of those for whom I
have been reduced to such a plight, shall on the fourteenth year hence be
deprived of husbands, sons and relatives and dear ones and smeared all
over with blood, with hair dishevelled and all in their feminine seasons
enter Hastinapore having offered oblations of water (unto the manes of
those they will have lost). And O Bharata, the learned Dhaumya with
passions under full control, holding the kusa grass in his hand and
pointing the same towards the south-west, walketh before, singing the
mantras of the Sama Veda that relate to Yama. And, O monarch, that
learned Brahamana goeth, also signifying, 'When the Bharatas shall be
slain in battle, the priests of the Kurus will thus sing the Soma mantras
(for the benefit of the deceased).' And the citizens, afflicted with
great grief, are repeatedly crying out, 'Alas, alas, behold our masters
are going away! O fie on the Kuru elders that have acted like foolish
children in thus banishing heirs of Pandu from covetousness alone. Alas,
separated from the son of Pandu we all shall become masterless. What love
can we bear to the wicked and avaricious Kurus? Thus O king, have the
sons of Kunti, endued with great energy of mind, gone away,--indicating,
by manner and signs, the resolutions that are in their hearts. And as
those foremost of men had gone away from Hastinapore, flashes of
lightning appeared in the sky though without clouds and the earth itself
began to tremble. And Rahu came to devour the Sun, although it was not
the day of conjunction And meteors began to fall, keeping the city to
their right. And jackals and vultures and ravens and other carnivorous
beasts and birds began to shriek and cry aloud from the temples of the
gods and the tops of sacred trees and walls and house-tops. And these
extraordinary calamitous portents, O king, were seen and heard,
indicating the destruction of the Bharatas as the consequence of thy evil
counsels."

Vaisampayana continued,--"And, O monarch, while king Dhritarashtra and
the wise Vidura were thus talking with each other, there appeared in that
assembly of the Kauravas and before the eyes of all, the best of the
celestial Rishis. And appealing before them all, he uttered these
terrible words, On the fourteenth year hence, the Kauravas, in
consequence of Duryodhana's fault, will all be destroyed by the might of
Bhima and Arjuna'. And having said this, that best of celestial Rishis,
adorned with surpassing Vedic grace, passing through the skies,
disappeared from the scene. Then Duryodhana and Karna and Sakuni, the son
of Suvala regarding Drona as their sole refuge, offered the kingdom to
him. Drona then, addressing the envious and wrathful Duryodhana and
Dussasana and Karna and all the Bharata, said, 'The Brahamanas have said
that the Pandavas being of celestial origin are incapable of being slain.
The sons of Dhritarashtra, however, having, with all the kings, heartily
and with reverence sought my protection, I shall look after them to the
best of my power. Destiny is supreme, I cannot abandon them. The sons of
Pandu, defeated at dice, are going into exile in pursuance of their
promise. They will live in the woods for twelve years. Practising the
Brahmacharyya mode of life for this period, they will return in anger and
to our great grief take the amplest vengeance on their foes. I had
formerly deprived Drupada of his kingdom in a friendly dispute. Robbed of
his kingdom by me, O Bharata, the king performed a sacrifice for
obtaining a son (that should slay me). Aided by the ascetic power of Yaja
and Upayaja, Drupada obtained from the (sacrificial) fire a son named
Dhrishtadyumna and a daughter, viz., the faultless Krishna, both risen
from the sacrificial platform. That Dhrishtadyumna is the brother-in-law
of the sons of Pandu by marriage, and dear unto them. It is for him,
therefore that I have much fear. Of celestial origin and resplendent as
the fire, he was born with bow, arrows, and encased in mail. I am a being
that is mortal. Therefore it is for him that I have great fear. That
slayer of all foes, the son of Parshatta, hath taken the side of the
Pandavas. I shall have to lose my life, if he and I ever encounter each
other in battle. What grief can be greater to me in this world than this,
ye Kauravas that Dhrishtadyumna is the destined slayer of Drona--this
belief is general. That he hath been born for slaying me hath been heard
by me and is widely known also in the world. For thy sake, O Duryodhana,
that terrible season of destruction is almost come. Do without loss of
time, what may be beneficial unto thee. Think not that everything hath
been accomplished by sending the Pandavas into exile. This thy happiness
will last for but a moment, even as in winter the shadow of the top of
the palm tree resteth (for a short time) at its base. Perform various
kinds of sacrifices, and enjoy, and give O Bharata, everything thou
likest. On the fourteenth year hence, a great calamity will overwhelm
thee.'"

Vaisampayana continued,--"Hearing these words of Drona, Dhritarashtra
said,--'O Kshatta, the preceptor hath uttered what is true. Go thou and
bring back the Pandavas. If they do not come back, let them go treated
with respect and affection. Let those my sons go with weapons, and cars,
and infantry, and enjoying every other good thing.'"



SECTION LXXX

Vaisampayana said,--"defeated at dice, after the Pandavas had gone to the
woods, Dhritarashtra, O king, was overcome with anxiety. And while he was
seated restless with anxiety and sighing in grief, Sanjaya approaching
him said, 'O lord of the earth having now obtained the whole earth with
all its wealth and sent away the sons of Pandu into exile, why is it, O
king, that thou grievest so?"

Dhritarashtra said,--'What have they not to grieve for who will have to
encounter in battle those bulls among warriors--the sons of
Pandu--fighting on great cars and aided by allies?'

"Sanjaya said,--"O king, all this great hostility is inevitable on
account of thy mistaken action, and this will assuredly bring about the
wholesale destruction of the whole world. Forbidden by Bhishma, by Drona,
and by Vidura, thy wicked-minded and shameless son Duryodhana sent his
Suta messenger commanding him to bring into court the beloved and
virtuous wife of the Pandavas. The gods first deprive that man of his
reason unto whom they send defeat and disgrace. It is for this that such
a person seeth things in a strange light. When destruction is at hand,
evil appeareth as good unto the understanding polluted by sin, and the
man adhereth to it firmly. That which is improper appeareth as proper,
and that which is proper appeareth as improper unto the man about to be
overwhelmed by destruction, and evil and impropriety are what he liketh.
The time that bringeth on destruction doth not come with upraised club
and smash one's head. On the other hand the peculiarity of such a time is
that it maketh a man behold evil in good and good in evil. The wretches
have brought on themselves this terrible, wholesale, and horrible
destruction by dragging the helpless princess of Panchala into the court.
Who else than Duryodhana--that false player of dice could bring into the
assembly, with insults, the daughter of Drupada, endued with beauty and
intelligence, and conversant with every rule of morality and duty, and
sprung not from any woman's womb but from the sacred fire? The handsome
Krishna, then in her season, attired in one piece of stained cloth when
brought into the court cast her eyes upon the Pandavas. She beheld them,
however, robbed of their wealth, of their kingdom, of even their attire,
of their beauty, of every enjoyment, and plunged into a state of bondage.
Bound by the tie of virtue, they were then unable to exert their prowess.
And before all the assembled kings Duryodhana and Karna spake cruel and
harsh words unto the distressed and enraged Krishna undeserving of such
treatment. O monarch, all this appeareth to me as foreboding fearful
consequences.'

Dhritarashtra said,--'O Sanjaya, the glances of the distressed daughter
of Drupada might consume the whole earth. Can it be possible that even a
single son of mine will live? The wives of the Bharatas, uniting with
Gandhari upon beholding virtuous Krishna, the wedded wife of the
Pandavas, endued with beauty and youth, dragged into the court, set up
frightful wail. Even now, along with all my subjects, they weep every
day. Enraged at the ill treatment of Draupadi, the Brahmanas in a body
did not perform that evening their Agnihotra ceremony. The winds blew
mightily as they did at the time of the universal dissolution. There was
a terrible thunder-storm also. Meteors fell from the sky, and Rahu by
swallowing the Sun unseasonably alarmed the people terribly. Our
war-chariots were suddenly ablaze, and all their flagstaffs fell down
foreboding evil unto the Bharatas. Jackals began to cry frightfully from
within the sacred fire-chamber of Duryodhana, and asses from all
directions began to bray in response. Then Bhishma and Drona, and Kripa,
and Somadatta and the high-souled Vahlika, all left the assembly. It was
then that at the advice of Vidura I addressed Krishna and said, 'I will
grant thee boons, O Krishna, indeed, whatever thou wouldst ask? The
princess of the Panchala there begged of me the liberation of the
Pandavas. Out of my own motion I then set free the Pandavas, commanding
them to return (to their capital) on their cars and with their bows and
arrows. It was then that Vidura told me, 'Even this will prove the
destruction of the Bharata race, viz., this dragging of Krishna into the
court. This daughter of the King of Panchala is the faultless Sree
herself. Of celestial origin, she is the wedded wife of the Pandavas. The
wrathful sons of Pandu will never forgive this insult offered unto her.
Nor will the mighty bowmen of the Vrishni race, nor the mighty warriors
amongst the Panchalas suffer this in silence. Supported by Vasudeva of
unbaffled prowess, Arjuna will assuredly come back, surrounded by the
Panchala host. And that mighty warrior amongst them, Bhimasena endued
with surpassing strength, will also come back, whirling his mace like
Yama himself with his club. These kings will scarcely be able to bear the
force of Bhima's mace. Therefore, O king, not hostility but peace for
ever with the sons of Pandu is what seemeth to me to be the best. The
sons of Pandu are always stronger than the Kurus. Thou knowest, O king,
that the illustrious and mighty king Jarasandha was slain in battle by
Bhima with his bare arms alone. Therefore, O bull of the Bharata race, it
behoveth thee to make peace with the sons of Pandu. Without scruples of
any kind, unite the two parties, O king. And it thou actest in this way,
thou art sure to obtain good luck, O king. It was thus, O son of
Gavalgani, that Vidura addressed me in words of both virtue and profit.
And I did not accept this counsel, moved by affection for my son."

The End of Sabha Parva

FOOTNOTES

1. A word of benediction, similar to 'Amen.'

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
Image

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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 4

VIRATA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

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



SECTION I

(Pandava-Pravesa Parva)

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

Janamejaya said, "How did my great-grandfathers, afflicted with the fear
of Duryodhana, pass their days undiscovered in the city of Virata? And, O
Brahman, how did the highly blessed Draupadi, stricken with woe, devoted
to her lords, and ever adoring the Deity[1], spend her days unrecognised?"

Vaisampayana said, "Listen, O lord of men, how thy great grandfathers
passed the period of unrecognition in the city of Virata. Having in this
way obtained boons from the god of Justice, that best of virtuous men,
Yudhishthira, returned to the asylum and related unto the Brahmanas all
that had happened. And having related everything unto them, Yudhishthira
restored to that regenerate Brahmana, who had followed him the churning
staff and the fire-sticks he had lost. And, O Bharata, the son of the god
of Justice, the royal Yudhishthira of high soul then called together all
his younger brothers and addressed them, saying, 'Exiled from our
kingdom, we have passed twelve years. The thirteenth year, hard to spend,
hath now come. Do thou therefore, O Arjuna, the son of Kunti, select some
spot where we may pass our days undiscovered by our enemies.'"

Arjuna replied, "Even by virtue of Dharma's boon, we shall, O lord of
men, range about undiscovered by men. Still, for purposes of residence, I
shall mention some spots that are both delightful and secluded. Do thou
select some one of them. Surrounding the kingdom of the Kurus, are, many
countries beautiful and abounding in corn, such as Panchala, Chedi,
Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva,
Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of
these, O king, wouldst thou choose, and where, O foremost of monarchs,
shall we spend this year?"

Yudhishthira said "O them of mighty arms, it is even so. What that
adorable Lord of all creatures hath said must become true. Surely, after
consulting together, we must select some delightful, auspicious, and
agreeable region for our abode, where we may live free from fear. The
aged Virata, king of the Matsyas, is virtuous and powerful and
charitable, and is liked by all. And he is also attached to the Pandavas.
Even in the city of Virata, O child, we shall, O Bharata, spend this
year, entering his service. Tell me, ye sons of the Kuru race, in what
capacities ye will severally present yourselves before the king of the
Matsyas!"

Arjuna said, "O god among men, what service wilt thou take in Virata's
kingdom? O righteous one, in what capacity wilt thou reside in the city
of Virata? Thou art mild, and charitable, and modest, and virtuous, and
firm in promise. What wilt thou, O king, afflicted as thou art with
calamity, do? A king is qualified to bear trouble like an ordinary
person. How wilt thou overcome this great calamity that has overtaken
thee?"

Yudhishthira replied, "Ye sons of the Kuru race, ye bulls among men, hear
what I shall do on appearing before king Virata. Presenting myself as a
Brahmana, Kanka by name, skilled in dice and fond of play, I shall become
a courtier of that high-souled king. And moving upon chess-boards
beautiful pawns made of ivory, of blue and yellow and red and white hue,
by throws of black and red dice. I shall entertain the king with his
courtiers and friends. And while I shall continue to thus delight the
king, nobody will succeed in discovering me. And should the monarch ask
me, I shall say, 'Formerly I was the bosom friend of Yudhishthira.' I
tell you that it is thus that I shall pass my days (in the city of
Virata). What office wilt thou, O Vrikodara, fill in the city of Virata?"



SECTION II

Bhima said, "I intend to present myself before the lord of Virata as a
cook bearing the name of Vallabha. I am skilled in culinary art, and I
shall prepare curries for the king, and excelling all those skilful cooks
that had hitherto dressed his food I shall gratify the monarch. And I
shall carry mighty loads of wood. And witnessing that mighty feat, the
monarch will be pleased. And, O Bharata, beholding such superhuman feats
of mine, the servants of the royal household will honour me as a king.
And I shall have entire control over all kinds of viands and drinks. And
commanded to subdue powerful elephants and mighty bulls, I will do as
bidden. And if any combatants will fight with me in the lists, then will
I vanquish them, and thereby entertain the monarch. But I shall not take
the life of any of them. I shall only bring them down in such way that
they may not be killed. And on being asked as regards my antecedent I
shall say that--Formerly I was the wrestler and cook of Yudhishthira.
Thus shall I, O king, maintain myself."

Yudhishthira said, "And what office will be performed by that mighty
descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of
men possessed of long arms, invincible in fight, and before whom, while
he was staying with Krishna, the divine Agni himself desirous of
consuming the forest of Khandava had formerly appeared in the guise of a
Brahmana? What office will be performed by that best of warriors, Arjuna,
who proceeded to that forest and gratified Agni, vanquishing on a single
car and slaying huge Nagas and Rakshasas, and who married the sister of
Vasuki himself, the king of the Nagas? Even as the sun is the foremost of
all heat-giving bodies, as the Brahmana is the best of all bipeds, as the
cobra is the foremost of all serpents, as Fire is the first of all things
possessed of energy, as the thunderbolt is the foremost of all weapons,
as the humped bull is the foremost of all animals of the bovine breed, as
the ocean is the foremost of all watery expanses, as clouds charged with
rain are the foremost of all clouds, as Ananta is the first of all Nagas,
as Airavata is the foremost of all elephants, as the son is the foremost
of all beloved objects, and lastly, as the wife is the best of all
friends, so, O Vrikodara, is the youthful Gudakesa, the foremost of all
bowmen. And O Bharata, what office will be performed by Vibhatsu, the
wielder of Gandiva, whose car is drawn by white horses, and who is not
inferior to Indra or Vasudeva Himself? What office will be performed by
Arjuna who, dwelling for five years in the abode of the thousand-eyed
Deity (Indra) shining in celestial lustre, acquired by his own energy the
science of superhuman arms with all celestial weapons, and whom I regard
as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth
Graha, whose arms, symmetrical and long, have the skin hardened by
constant strokes of the bowstring and cicatrices which resemble those on
the humps of bulls,--that foremost of warriors who is as Himavat among
mountains, the ocean among expanses of water, Sakra among the celestial,
Havya-vaha (fire) among the Vasus, the tiger among beasts, and Garuda
among feathery tribes!"

Arjuna replied, "O lord of the Earth, I will declare myself as one of the
neuter sex. O monarch, it is, indeed difficult to hide the marks of the
bowstring on my arms. I will, however, cover both my cicatrized arms with
bangles. Wearing brilliant rings on my ears and conch-bangles on my
wrists and causing a braid to hang down from my head, I shall, O king,
appear as one of the third sex, Brihannala by name. And living as a
female I shall (always) entertain the king and the inmates of the inner
apartments by reciting stories. And, O king, I shall also instruct the
women of Virata's palace in singing and delightful modes of dancing and
in musical instruments of diverse kinds. And I shall also recite the
various excellent acts of men and thus conceal myself, O son of Kunti, by
feigning disguise. And, O Bharata should the king enquire, I will say
that, I lived as a waiting maid of Draupadi in Yudhishthira's palace.
And, O foremost of kings, concealing myself by this means, as fire is
concealed by ashes, I shall pass my days agreeably in the palace of
Virata."

Vaisampayana continued, "Having said this, Arjuna, that best of men and
foremost of virtuous persons, became silent. Then the king addressed
another brother of his."[2]



SECTION III

Yudhishthira said, "Tender, possessed of a graceful presence, and
deserving of every luxury as thou art, what office wilt thou, O heroic
Nakula, discharge while living in the dominions of that king? Tell me all
about it!"

Nakula said, "Under the name of Granthika, I shall become the keeper of
the horses of king Virata. I have a thorough knowledge (of this work) and
am skilful in tending horses. Besides, the task is agreeable to me, and I
possess great skill in training and treating horses; and horses are ever
dear to me as they are to thee, O king of the Kurus. At my hands even
colts and mares become docile; these never become vicious in bearing a
rider or drawing a car.[3] And those persons in the city of Virata that
may enquire of me, I shall, O bull of the Bharata race, say,--Formerly I
was employed by Yudhishthira in the charge of his horses. Thus disguised,
O king, I shall spend my days delightfully in the city of Virata. No one
will be able to discover me as I will gratify the monarch thus![4]

Yudhishthira said, "How wilt thou, O Sahadeva, bear thyself before that
king? And what, O child, is that which thou wilt do in order to live in
disguise."

Sahadeva replied, "I will become a keeper of the kine of Virata's king. I
am skilled in milking kine and taking their history as well as in taming
their fierceness. Passing under the name of Tantripal, I shall perform my
duties deftly. Let thy heart's fever be dispelled. Formerly I was
frequently employed to look after thy kine, and, O Lord of earth, I have
a particular knowledge of that work. And, O monarch, I am well-acquainted
with the nature of kine, as also with their auspicious marks and other
matters relating to them. I can also discriminate bulls with auspicious
marks, the scent of whose urine may make even the barren being forth
child. Even thus will I live, and I always take delight in work of this
kind. Indeed, no one will then be able to recognise me, and I will
moreover gratify the monarch,"

Yudhishthira said, "This is our beloved wife dearer to us than our lives.
Verily, she deserveth to be cherished by us like a mother, and regarded
like an elder sister. Unacquainted as she is with any kind of womanly
work, what office will Krishna, the daughter of Drupada, perform?
Delicate and young, she is a princess of great repute. Devoted to her
lords, and eminently virtuous, also, how will she live? Since her birth,
she hath enjoyed only garlands and perfume? and ornaments and costly
robes."

Draupadi replied, "There is a class of persons called Sairindhris,[5] who
enter the services of other. Other females, however (that are
respectable) do not do so. Of this class there are some. I shall give
myself out as a Sairindhri, skilled in dressing hair. And, O Bharata, on
being questioned by the king, I shall say that I served as a waiting
woman of Draupadi in Yudhishthira's household. I shall thus pass my days
in disguise. And I shall serve the famous Sudeshna, the wife of the king.
Surely, obtaining me she will cherish me (duly). Do not grieve so, O
king."

"Yudhishthira said, "O Krishna, thou speakest well. But O fair girl, thou
wert born in a respectable family. Chaste as thou art, and always engaged
in observing virtuous vows, thou knowest not what is sin. Do thou,
therefore, conduct thyself in such a way that sinful men of evil hearts
may not be gladdened by gazing at thee."



SECTION IV

Yudhishthira said, "Ye have already said what offices ye will
respectively perform. I also, according to the measure of my sense, have
said what office I will perform. Let our priest, accompanied by
charioteers and cooks, repair to the abode of Drupada, and there maintain
our Agnihotra fires. And let Indrasena and the others, taking with then
the empty cars, speedily proceeded to Dwaravati. Even this is my wish.
And let all these maid-servants of Draupadi go to the Panchalas, with our
charioteers and cooks. And let all of them say,--We do not know where the
Pandavas have gone leaving us at the lake of Dwaitavana."

Vaisampayana said, "Having thus taken counsel of one another and told one
another the offices they would discharge, the Pandavas sought Dhaumya's
advice. And Dhaumya also gave them advice in the following words, saying,
Ye sons of Pandu, the arrangements ye have made regarding the Brahmanas,
yours friends, cars, weapons, and the (sacred) fires, are excellent. But
it behoveth thee, O Yudhishthira, and Arjuna specially, to make provision
for the protection of Draupadi. Ye king, ye are well-acquainted with the
characters of men. Yet whatever may be your knowledge, friends may from
affection be permitted to repeat what is already known. Even this is
subservient to the eternal interests of virtue, pleasure, and profit. I
shall, therefore speak to you something. Mark ye. To dwell with a king
is, alas, difficult. I shall tell you, ye princes, how ye may reside in
the royal household, avoiding every fault. Ye Kauravas, honourably or
otherwise, ye will have to pass this year in the king's palace,
undiscovered by those that know you. Then in the fourteenth year, ye will
live happy. O son of Pandu, in this world, that cherisher and protector
of all beings, the king, who is a deity in an embodied form, is as a
great fire sanctified with all the mantras. [6] One should present
himself before the king, after having obtained his permission at the
gate. No one should keep contact with royal secrets. Nor should one
desire a seat which another may covet. He who doth not, regarding himself
to be a favourite, occupy (the king's) car, or coach, or seat, or
vehicle, or elephant, is alone worthy of dwelling in a royal household.
He that sits not upon a seat the occupation of which is calculated raise
alarm in the minds of malicious people, is alone worthy of dwelling in a
royal household. No one should, unasked offer counsel (to a king). Paying
homage in season unto the king, one should silently and respectfully sit
beside the king, for kings take umbrage at babblers, and disgrace laying
counsellors. A wise person should not contact friendship with the king's
wife, nor with the inmates of the inner apartments, nor with those that
are objects of royal displeasure. One about the king should do even the
most unimportant acts and with the king's knowledge. Behaving thus with a
sovereign, one doth not come by harm. Even if an individual attain the
highest office, he should, as long as he is not asked or commanded,
consider himself as born-blind, having regard to the king's dignity, for
O repressers of foes, the rulers of men do not forgive even their sons
and grandsons and brothers when they happen to tamper with their dignity.
Kings should be served with regardful care, even as Agni and other god;
and he that is disloyal to his sovereign, is certainly destroyed by him.
Renouncing anger, and pride, and negligence, it behoveth a man to follow
the course directed by the monarch. After carefully deliberating on all
things, a person should set forth before the king those topics that are
both profitable and pleasant; but should a subject be profitable without
being pleasant, he should still communicate it, despite its
disagreeableness. It behoveth a man to be well-disposed towards the king
in all his interests, and not to indulge in speech that is alike
unpleasant and profitless. Always thinking--I am not liked by the
king--one should banish negligence, and be intent on bringing about what
is agreeable and advantageous to him. He that swerveth not from his
place, he that is not friendly to those that are hostile to the king, he
that striveth not to do wrong to the king, is alone worthy to dwell in a
royal household. A learned man should sit either on the king's right or
the left; he should not sit behind him for that is the place appointed
for armed guards, and to sit before him is always interdicted. Let none,
when the king is engaged in doing anything (in respect of his servants)
come forward pressing himself zealously before others, for even if the
aggrieved be very poor, such conduct would still be inexcusable.[7] It
behoveth no man to reveal to others any lie the king may have told
inasmuch as the king bears ill will to those that report his falsehoods.
Kings also always disregard persons that regard themselves as learned. No
man should be proud thinking--I am brave, or, I am intelligent, but a
person obtains the good graces of a king and enjoys the good things of
life, by behaving agreeably to the wishes of the king. And, O Bharata,
obtaining things agreeable, and wealth also which is so hard to acquire,
a person should always do what is profitable as well as pleasant to the
king. What man that is respected by the wise can even think of doing
mischief to one whose ire is great impediment and whose favour is
productive of mighty fruits? No one should move his lips, arms and
thighs, before the king. A person should speak and spit before the king
only mildly. In the presence of even laughable objects, a man should not
break out into loud laughter, like a maniac; nor should one show
(unreasonable) gravity by containing himself, to the utmost. One should
smile modestly, to show his interest (in what is before him). He that is
ever mindful of the king's welfare, and is neither exhilarated by reward
nor depressed by disgrace, is alone worthy of dwelling in a royal
household. That learned courtier who always pleaseth the king and his son
with agreeable speeches, succeedeth in dwelling in a royal household as a
favourite. The favourite courtier who, having lost the royal favour for
just reason, does not speak evil of the king, regains prosperity. The man
who serveth the king or liveth in his domains, if sagacious, should speak
in praise of the king, both in his presence and absence. The courtier who
attempts to obtain his end by employing force on the king, cannot keep
his place long and incurs also the risk of death. None should, for the
purpose of self-interest, open communications with the king's enemies.[8]
Nor should one distinguish himself above the king in matters requiring
ability and talents. He that is always cheerful and strong, brave and
truthful, and mild, and of subdued senses, and who followeth his master
like his shadow, is alone worthy to dwell in a royal household. He that
on being entrusted with a work, cometh forward, saying,--I will do
this--is alone worthy of living in a royal household. He that on being
entrusted with a task, either within the king's dominion or out of it,
never feareth to undertake it, is alone fit to reside in a royal
household. He that living away from his home, doth no remember his dear
ones, and who undergoeth (present) misery in expectation of (future)
happiness, is alone worthy of dwelling in a royal household. One should
not dress like the king, nor should one indulge, in laughter in the
king's presence nor should one disclose royal secrets. By acting thus one
may win royal favour. Commissioned to a task, one should not touch bribes
for by such appropriation one becometh liable to fetters or death. The
robes, ornaments, cars, and other things which the king may be pleased to
bestow should always be used, for by this, one winneth the royal favour.
Ye children, controlling your minds, do ye spend this year, ye sons of
Pandu, behaving in this way. Regaining your own kingdom, ye may live as
ye please."

Yudhishthira said, "We have been well taught by thee. Blessed be thou.
There is none that could say so to us, save our mother Kunti and Vidura
of great wisdom. It behoveth thee to do all that is necessary now for our
departure, and for enabling us to come safely through this woe, as well
as for our victory over the foe."

Vaisampayana continued, "Thus addressed by Yudhishthira, Dhaumya, that
best of Brahmanas, performed according to the ordinance the rites
ordained in respect of departure. And lighting up their fires, he
offered, with mantras, oblations on them for the prosperity and success
of the Pandavas, as for their reconquest of the whole world. And walking
round those fires and round the Brahmanas of ascetic wealth, the six set
out, placing Yajnaseni in their front. And when those heroes had
departed, Dhaumya, that best of ascetics, taking their sacred fires, set
out for the Panchalas. And Indrasena, and others already mentioned, went
to the Yadavas, and looking after the horses and the cars of the Pandavas
passed their time happily and in privacy."



SECTION V

Vaisampayana said, "Girding their waists with swords, and equipped with
finger-protectors made of iguana skins and with various weapons, those
heroes proceeded in the direction of the river Yamuna. And those bowmen
desirous of (speedily) recovering their kingdom, hitherto living in
inaccessible hills and forest fastnesses, now terminated their
forest-life and proceeded to the southern bank of that river. And those
mighty warriors endued with great strength and hitherto leading the lives
of hunters by killing the deer of the forest, passed through Yakrilloma
and Surasena, leaving behind, on their right, the country of the
Panchalas, and on their left, that of the Dasarnas. And those bowmen,
looking wan and wearing beards and equipped with swords, entered Matsya's
dominions leaving the forest, giving themselves out as hunters. And on
arriving at that country, Krishna addressed Yudhishthira, saying, 'We see
footpaths here, and various fields. From this it appears that Virata's
metropolis is still at a distance. Pass we here what part of the night is
still left, for great is my fatigue."

Yudhishthira answered, "O Dhananjaya of Bharata's race, do thou take up
Panchali and carry her. Just on emerging from this forest, we arrive at
the city."

Vaisampayana continued, "Thereupon like the leader of a herd of
elephants, Arjuna speedily took up Draupadi, and on coming to the
vicinity of the city, let her down. And on reaching the city, Ruru's son
(Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our
weapons, before entering the city? If, O child, we enter it with our
weapons about us, we shall thereby surely excite the alarm of the
citizens. Further, the tremendous bow, the Gandiva, is known to all men,
so that people will, without doubt, recognise us soon. And if even one of
us is discovered, we shall, according to promise, have to pass another
twelve years in the forest.'"

Arjuna said, "Hard by yon cemetery and near that inaccessible peak is a
mighty Sami tree, throwing-about its gigantic branches and difficult to
ascend. Nor is there any human being, who, I think, O Pandu's son, will
espy us depositing our arms at that place. That tree is in the midst of
an out-of-the way forest abounding in beasts and snakes, and is in the
vicinity of a dreary cemetery. Stowing away our weapons on the Sami tree,
let us, O Bharata, go to the city, and live there, free from anxiety!"

Vaisampayana continued, "Having O bull of the Bharata race spoken thus to
king Yudhishthira the just, Arjuna prepared to deposit the weapons (on
the tree). And that bull among the Kurus, then loosened the string of the
large and dreadful Gandiva, ever producing thundering twang and always
destructive of hostile hosts, and with which he had conquered, on a
single car, gods and men and Nagas and swelling provinces. And the
warlike Yudhishthira, that represser of foes, unfastened the undecaying
string of that bow with which he had defended the field of Kurukshstra.
And the illustrious Bhimasena unstrung that bow by means of which that
sinless one had vanquished in fight the Panchals and the lord of Sindhu,
and with which, during his career of conquest, he had, single-handed,
opposed innumerable foes, and hearing whose twang which was like unto the
roar of the thunder or the splitting of a mountain, enemies always fly
(in panic) from the field of battle. And that son of Pandu of coppery
complexion and mild speech who is endued with great prowess in the field,
and is called Nakula in consequence of his unexampled beauty in the
family, then unfastened the string of that bow with which he had
conquered all the regions of the west. And the heroic Sahadeva also,
possessed of a mild disposition, then united the string of that bow with
which he had subjugated the countries of the south. And with their bows,
they put together their long and flashing swords, their precious quivers,
and their arrows sharp as razors. And Nakula ascended the tree, and
deposited on it the bows and the other weapons. And he tied them fast on
those parts of the tree which he thought would not break, and where the
rain would not penetrate. And the Pandavas hung up a corpse (on the
tree), knowing that people smelling the stench of the corpse would
say--here sure, is a dead body, and avoid the tree from a distance. And
on being asked by the shepherds and cowherds regarding the corpse, those
repressers of foes said unto them, 'This is our mother, aged one hundred
and eighty years. We have hung up her dead body, in accordance with the
custom observed by our forefathers.' And then those resisters of foes
approached the city. And for purposes of non-discovery Yudhisthira kept
these (five) names for himself and his brothers respectively, viz., Jaya,
Jayanta, Vijaya, Jayatsena, and Jayatvala. Then they entered the great
city, with the view to passing the thirteenth year undiscovered in that
kingdom, agreeably to the promise (to Duryodhana)."



SECTION VI

Vaisampayana said, "And while Yudhishthira was on his way to the
delightful city of Virata, he began to praise mentally the Divine Durga,
the Supreme Goddess of the Universe, born on the womb of Yasoda, and fond
of the boons bestowed on her by Narayana, sprung from the race of cowherd
Nanda, and the giver of prosperity, the enhancer (of the glory) of (the
worshipper's) family, the terrifier of Kansa, and the destroyer of
Asuras,--and saluted the Goddess--her who ascended the skies when dashed
(by Kansa) on a stony platform, who is the sister of Vasudeva, one who is
always decked in celestial garlands and attired in celestial robes,--who
is armed with scimitar and shield, and always rescues the worshipper sunk
in sin, like a cow in the mire, who in the hours of distress calls upon
that eternal giver of blessings for relieving him of their burdens. And
the king, desirous with his brothers of obtaining a sight of the Goddess,
invoked her and began to praise her by reciting various names derived
from (approved) hymns. And Yudhishthira said, 'Salutations to thee, O
giver of boons. O thou that art identical with Krishna, O maiden, O thou
that hast observed the vow of Brahmacharya, O thou of body bright as the
newly-risen Sun, O thou efface beautiful as the full moon. Salutations to
thee, O thou of four hands and four faces, O thou of fair round hips and
deep bosom, O thou that wearest bangles made of emeralds and sapphires, O
thou that bearest excellent bracelets on thy upper arm. Thou shinest, O
Goddess, as Padma, the consort of Narayana. O thou that rangest the
etherial regions, thy true form and thy Brahmacharya are both of the
purest kind. Sable as the black clouds, thy face is beautiful as that of
Sankarshana. Thou bearest two large arms long as a couple of poles raised
in honour of Indra. In thy (six) other arms thou bearest a vessel, a
lotus, a bell, a noose, a bow, a large discus, and various other weapons.
Thou art the only female in the universe that possesses! the attribute of
purity. Thou art decked with a pair of well-made ears graced with
excellent rings. O Goddess, thou shinest with a face that challengeth the
moon in beauty. With an excellent diadem and beautiful braid with robes
made of the bodies of snakes, and with also the brilliant girdle round
thy hips, thou shinest like the Mandara mountain encircled with snakes.
Thou shinest also with peacock-plumes standing erect on thy head, and
thou hast sanctified the celestial regions by adopting the vow of
perpetual maiden-hood. It is for this, O thou that hast slain the
Mahishasura, [9] that thou art praised and worshipped by the gods for the
protection of the three worlds. O thou foremost of all deities, extend to
me thy grace, show me thy mercy, and be thou the source of blessings to
me. Thou art Jaya and Vijaya, and it is thou that givest victory in
battle. Grant me victory, O Goddess, and give me boons also at this hour
of distress. Thy eternal abode is on Vindhya--that foremost of mountains.
O Kali, O Kali, thou art the great Kali, ever fond of wine and meat and
animal sacrifice. Capable of going everywhere at will, and bestowing
boons on thy devotees, thou art ever followed in thy journeys by Brahma
and the other gods. By them that call upon thee for the relief of their
burdens, and by them also that bow to thee at daybreak on Earth, there is
nothing that cannot be attained in respect either of offspring or wealth.
And because thou rescuest people from difficulties whether when they are
afflicted in the wilderness or sinking in the great ocean, it is for this
that thou art called Durga[10] by all. Thou art the sole refuge of men
when attacked by robbers or while afflicted in crossing streams and seas
or in wilderness and; forests. Those men that remember thee are never
prostrated, O great Goddess. Thou art Fame, thou art Prosperity, thou art
Steadiness, thou art Success; thou art the Wife, thou art men's
Offspring, thou art Knowledge, and thou art the Intellect. Thou art the
two Twilights, the Night Sleep, Light--both solar and lunar, Beauty,
Forgiveness, Mercy, and every other thing. Thou dispellest, worshipped by
the devotees their fetters, ignorance, loss of children and loss of
wealth, disease, death, and fear. I, who have been deprived of my
kingdom, seek thy protection. And as I bow to thee with bended head, O
Supreme Goddess, grant me protection, O thou of eyes like lotus leaves.
And be thou as boon-giving Truth unto us that are acting according to
Truth. And, O Durga, kind as thou art unto all that seek thy protection,
and affectionate unto all thy devotees, grant me protection!'"

Vaisampayana continued, "Thus praised by the son of Pandu, the Goddess
showed herself unto him. And approaching the king, she addressed him in
these words, 'O mighty armed king, listen, O Lord, to these words of
mine. Having vanquished and slain the ranks of the Kauravas through my
grace, victory in battle will soon be thine. Thou shalt again lord it
over the entire Earth, having made thy dominions destitute of thorns.
And, O king, thou shalt also, with thy brothers, obtain great happiness.
And through my grace, joy and health will be thine. And they also in the
world who will recite my attributes and achievements will be freed from
their sins, and gratified. I will bestow upon them kingdom, long life,
beauty of person, and offspring. And they, O king, who will invoke me,
after thy manner, in exile or in the city, in the midst of battle or of
dangers from foes, in forests or in inaccessible deserts, in seas or
mountain fastnesses, there is nothing that they will not obtain in this
world. And ye sons of Pandu, he will achieve success in every business of
his that will listen to, or himself recite with devotion, this excellent
hymn. And through my grace neither the Kuru's spies, nor those that dwell
in the country of the Matsyas, will succeed in recognising you all as
long as ye reside in Virata's city!' And having said these words unto
Yudhishthira, that chastiser of foes, and having arranged for the
protection of the sons of Pandu, the Goddess disappeared there and then."



SECTION VII

Vaisampayana said, "Then tying up in his cloth dice made of gold and set
with lapis lazuli, and holding them below his arm-pit, king
Yudhishthira,--that illustrious lord of men--that high-souled perpetuator
of the Kuru race, regarded by kings, irrepressible in might, and like
unto a snake of virulent poison,--that bull among men, endued with
strength and beauty and prowess, and possessed of greatness, and
resembling in form a celestial though now like unto the sun enveloped in
dense clouds, or fire covered with ashes, first made his appearance when
the famous king Virata was seated in his court. And beholding with his
followers that son of Pandu in his court, looking like the moon hid in
clouds and possessed of a face beautiful as the full moon, king Virata
addressed his counsellors and the twice-born ones and the charioteers and
the Vaisyas and others, saying, "Enquire ye who it is, so like a king
that looketh on my court for the first time. He cannot be a Brahmana.
Methinks he is a man of men, and a lord of earth. He hath neither slaves,
nor cars, nor elephants with him, yet he shineth like the very Indra. The
marks on his person indicate him to be one whose coronal locks have
undergone the sacred investiture. Even this is my belief. He approacheth
me without any hesitation, even as an elephant in rut approacheth an
assemblage of lotuses!'

"And as the king was indulging in these thoughts, that bull among men,
Yudhishthira, came before Virata and addressed him, saying, 'O great
king, know me for a Brahmana who, having lost his all hath come to thee
for the means of subsistence. I desire, O sinless one, to live here
beside thee acting under thy commands,[11] O lord. The king then,
well-pleased, replied unto him saying, 'Thou art welcome. Do thou then
accept the appointment thou seekest!' And having appointed the lion among
kings in the post he had prayed for, king Virata addressed him with a
glad heart, saying, 'O child, I ask thee from affection, from the
dominions of what king dost thou come hither? Tell me also truly what is
thy name and family, and what thou hast a knowledge of.'"

Yudhishthira said, "My name is Kanka, and I am a Brahmana belonging to
the family known by the name of Vaiyaghra. I am skilled in casting dice,
and formerly I was a friend of Yudhishthira."

Virata replied, "I will grant thee whatever boon thou mayst desire. Do
thou rule the Matsyas.--I shall remain in submission to thee. Even
cunning gamblers are liked by me. Thou, on the other hand, art like a
god, and deservest a kingdom."

Yudhishthira said, "My first prayer, O lord of earth, is that I may not
be involved in any dispute (on account of dice) with low people. Further,
a person defeated by me (at dice) shall not be permitted to retain the
wealth (won by me). Let this boon be granted to me through thy grace."

Virata replied, "I shall certainly slay him who may happen to displease
thee, and should be one of the twice-born ones, I shall banish him from
my dominions. Let the assembled subjects listen! Kanka is as much lord of
this realm as I myself, Thou (Kanka) shalt be my friend and shalt ride
the same vehicles as I. And there shall also be at thy disposal apparel
in plenty, and various kinds of viands and drinks. And thou shalt look
into my affairs, both internal and external. And for thee all my doors
shall be open. When men out of employ or of strained circumstances will
apply to thee, do thou at all hours bring their words unto me, and I will
surely give them whatever they desire. No fear shall be thine as long as
thou residest with me."

Vaisampayana said, "Having thus obtained an interview with Virata's king,
and received from him boons, that heroic bull among men, began to live
happily, highly regarded by all. Nor could any one discover him as he
lived there."



SECTION VIII

Vaisampayana said, "Then another endued with the dreadful strength and
blazing in beauty, approached king Virata, with the playful gait of the
lion. And holding in hand a cooking ladle and a spoon, as also an
unsheathed sword of sable hue and without a spot on the blade, he came in
the guise of a cook illumining all around him by his splendour like the
sun discovering the whole world. And attired in black and possessed of
the strength of the king of mountains, he approached the king of the
Matsyas and stood before him. And beholding that king-like person before
him, Virata addressed his assembled subjects saying, 'Who is that youth,
that bull among men, with shoulders broad like those of a lion, and so
exceedingly beautiful? That person, never seen before, is like the sun.
Revolving the matter in my mind, I cannot ascertain who he is, nor can I
with even serious thoughts guess the intention of that bull among men (in
coming here). Beholding him, it seems to me that he is either the king of
the Gandharvas, or Purandara himself. Do ye ascertain who it is that
standeth before my eyes. Let him have quickly what he seeks.' Thus
commanded by king Virata, his swift-footed messengers went up to the son
of Kunti and informed that younger brother of Yudhishthira of everything
the king had said. Then the high-souled son of Pandu, approaching Virata,
addressed him in words that were not unsuited to his object, saying, 'O
foremost of kings, I am a cook, Vallava by name. I am skilled in dressing
dishes. Do thou employ me in the kitchen!'"

Virata said, "I do not believe, O Vallava, that cooking is thy office.
Thou resemblest the deity of a thousand eyes; and in grace and beauty and
prowess, thou shinest among these all as a king!"

Bhima replied, "O king of kings, I am thy cook and servant in the first
place. It is not curries only of which I have knowledge, O monarch,
although king Yudhishthira always used in days gone by to taste my
dishes. O lord of earth, I am also a wrestler. Nor is there one that is
equal to me in strength. And engaging in fight with lions and elephants,
I shall, O sinless one, always contribute to thy entertainment."

Virata said, "I will even grant thee boons. Thou wilt do what thou
wishest, as thou describest thyself skilled in it. I do not, however,
think, that this office is worthy of thee, for thou deservest this
(entire) earth girt round by the sea. But do as thou likest. Be thou the
superintendent of my kitchen, and thou art placed at the head of those
who have been appointed there before by me."

Vaisampayana continued, "Thus appointed in the kitchen, Bhima soon became
the favourite of king Virata. And, O king, he continued to live there
unrecognised by the other servants of Virata as also by other people!"



SECTION IX

Vaisampayana said, "Binding her black, soft, fine, long and faultless
tresses with crisped ends into a knotted braid, Draupadi of black eyes
and sweet smiles, throwing it upon her right shoulders, concealed it by
her cloth. And she wore a single piece of a black and dirty though costly
cloth. And dressing herself as a Sairindhri, she began to wander hither
and thither in seeming affliction. And beholding her wandering, men and
women came to her hastily and addressed her, saying, 'Who are you? And
what do you seek?' And she replied, 'I am a king's Sairindhri. I desire
to serve any one that will maintain me.' But beholding her beauty and
dress, and hearing also her speech that was so sweet, the people could
not take her for a maid-servant in search of subsistence. And it came to
pass that while looking this way and that from the terrace, Virata's
beloved queen, daughter of the king of Kekaya, saw Draupadi. And
beholding her forlorn and clad in a single piece of cloth, the queen
addressed her saying, 'O beautiful one, who are you, and what do you
seek?' Thereupon, Draupadi answered her, saying, 'O foremost of queen, I
am Sairindhri. I will serve anybody that will maintain me.' Then Sudeshna
said, 'What you say (regarding your profession) can never be compatible
with so much beauty. (On the contrary) you might well be the mistress of
servants both, male and female. Your heels are not prominent, and your
thighs touch each other. And your intelligence is great, and your navel
deep, and your words solemn. And your great toes, and bust and hips, and
back and sides, and toe-nails, and palms are all well-developed. And your
palms, soles, and face are ruddy. And your speech is sweet even as the
voice of the swan. And your hair is beautiful, and your bust shapely, and
you are possessed of the highest grace. And your hips and bust are plump.
And like a Kashmerean mare you are furnished with every auspicious mark.
And your eye-lashes are (beautiful) bent, and your nether-lip is like the
ruddy ground. And your waist is slender, and your neck bears lines that
resemble those of the conch. And your veins are scarcely visible. Indeed,
your countenance is like the full moon, and your eyes resemble the leaves
of the autumnal lotus, and your body is fragrant as the lotus itself.
Verily, in beauty you resemble Sri herself, whose seat is the autumnal
lotus. Tell me, O beautiful damsel, who thou art. Thou canst never be a
maidservant. Art thou a Yakshi, a Goddess, a Gandharvi, or an Apsara? Art
thou the daughter of a celestial, or art thou a female Naga? Art thou the
guardian goddess of some city, a Vidyadhari, or a Kinnari,--or art thou
Rohini herself? Or art thou Alamvusha, or Misrakesi, Pundarika, or
Malini, or the queen of Indra, or of Varuna? Or, art thou the spouse of
Viswakarma, or of the creative Lord himself? Of these goddesses who art
renowned in the celestial regions, who art thou, O graceful one?'

"Draupadi replied, 'O auspicious lady, I am neither a goddess nor a
Gandharvi, nor a Yakshi, nor a Rakshasi. I am a maid-servant of the
Sairindhri class. I tell thee this truly. I know to dress the hair to
pound (fragrant substances) for preparing unguents, and also to make
beautiful and variegated garlands. O beauteous lady, of jasmines and
lotuses and blue lilies and Champakas. Formerly I served Krishna's
favourite queen Satyabhama, and also Draupadi, the wife of the Pandavas
and the foremost beauty of the Kuru race. I wander about alone, earning
good food and dress; and as long as I get these, I continue to live in
the place where they are obtainable. Draupadi herself called me Malini
(maker of garlands).'

"Hearing this, Sudeshna said, 'I would keep thee upon my head itself, if
the doubt did not cross my mind that the king himself would be attracted
towards thee with his whole heart. Attracted by thy beauty, the females
of the royal household and my maids are looking at thee. What male person
then is there that can resist thy attraction? Surely, O thou of
well-rounded hips, O damsel of exquisite charms, beholding thy form of
superhuman beauty, king Virata is sure to forsake me, and will turn to
thee with his whole heart. O thou of faultless limbs, O thou that art
endued with large eyes casting quick glances, he upon whom thou wilt look
with desire is sure to be stricken. O thou of sweet smiles, O thou that
possessest a faultless form, he that will behold thee constantly, will
surely catch the flame. Even as a person that climbs up a tree for
compassing his own destruction, even as the crab conceives for her own
ruin, I may, O thou of sweet smiles, bring destruction upon myself by
harbouring thee.'

"Draupadi replied, 'O fair lady, neither Virata nor any other person will
be able to have me, for my five youthful husbands, who are Gandharvas and
sons of a Gandharva king of exceeding power, always protect me. None can
do me a wrong. It is the wish of my Gandharva husbands that I should
serve only such persons as will not give me to touch food already
partaken of by another, or tell me to wash their feet. Any man that
attempts to have me like any common woman, meeteth with death that very
night. No one can succeed in having me, for, O beautiful lady, O thou of
sweet smiles, those beloved Gandharvas, possessed of great energy and
mighty strength always protect me secretly.'

"Sudeshna said, 'O thou that bringest delight to the heart, if it is as
thou sayest, I will take thee into my household. Thou shalt not have to
touch food that hath been partaken of by another, or to wash another's
feet.'

"Vaisampayana continued, 'Thus addressed by Virata's wife, O Janamejaya,
Krishna (Draupadi) ever devoted to her lords, began to live in that city.
Nor could anyone ascertain who in reality she was!'"



SECTION X

"Vaisampayana said, 'Then clad in a cowherd's dress, and speaking the
dialect of cowherds, Sahadeva came to the cowpen of Virata's city. And
beholding that bull among men, who was shining in splendour, the king was
struck with amazement. And he directed his men to summon Sahadeva. And
when the latter came, the king addressed him, saying, 'To whom dost thou
belong? And whence dost thou come? And what work dost thou seek? I have
never seen thee before. O bull among men, tell me truly about thee.'

'Having come before the king that afflicter of foes, Sahadeva answered in
accents deep as the roar of the cloud, 'I am a Vaisya, Arishtanemi by
name. I was employed as a cowherd in the service of those bulls of the
Kuru race, the sons of Pandu. O foremost of men, I intend now to live
beside thee, for I do not know where those lions among kings, the sons of
Pritha, are. I cannot live without service, and, O king, I do not like to
enter into the service of anyone else save thee.'

"Hearing these words, Virata said, 'Thou must either be a Brahmana or a
Kshatriya. Thou lookest as if thou wert the lord of the entire earth
surrounded by the sea. Tell me truly, O thou that mowest down thy foes.
The office of a Vaisya is not fit for thee. Tell me from the dominions of
what king thou comest, and what thou knowest, and in what capacity thou
wouldst remain with us, and also what pay thou wouldst accept.'

"Sahadeva answered, 'Yudhishthira, the eldest of the five sons of Pandu,
had one division of kine numbering eight hundred and ten thousand, and
another, ten thousand, and another, again, twenty thousand, and so on. I
was employed in keeping those cattle. People used to call me Tantripala.
I know the present, the past, and the future of all kine living within
ten Yojanas, and whose tale has been taken. My merits were known to that
illustrious one, and the Kuru king Yudhishthira was well-pleased with me.
I am also acquainted with the means which aid kine in multiplying within
a short time, and by which they may enjoy immunity from disease. Also
these arts are known to me. I can also single out bulls having auspicious
marks for which they are worshipped by men, and by smelling whose urine,
the barren may conceive.'

"Virata said, 'I have a hundred thousand kine divided into distinct
herds. All those together with their keepers, I place in thy charge.
Henceforth my beasts will be in thy keep.'

"Vaisampayana continued, 'Then, O king, undiscovered by that monarch,
that lord of men, Sahadeva, maintained by Virata, began to live happily.
Nor did anyone else (besides his brothers) recognise him.'"



SECTION XI

"Vaisampayana said, 'Next appeared at the gate of the ramparts another
person of enormous size and exquisite beauty decked in the ornaments of
women, and wearing large ear-rings and beautiful conch-bracelets overlaid
with gold. And that mighty-armed individual with long and abundant hair
floating about his neck, resembled an elephant in gait. And shaking the
very earth with his tread, he approached Virata and stood in his court.
And beholding the son of the great Indra, shining with exquisite lustre
and having the gait of a mighty elephant,--that grinder of foes having
his true form concealed in disguise, entering the council-hall and
advancing towards the monarch, the king addressed all his courtiers,
saying, 'Whence doth this person come? I have never heard of him before.'
And when the men present spoke of the newcomer as one unknown to them,
the king wonderingly said, 'Possessed of great strength, thou art like
unto a celestial, and young and of darkish hue, thou resemblest the
leader of a herd of elephants. Wearing conch-bracelets overlaid with
gold, a braid, and ear-rings, thou shinest yet like one amongst those
that riding on chariots wander about equipped with mail and bow and
arrows and decked with garlands and fine hair. I am old and desirous of
relinquishing my burden. Be thou like my son, or rule thou like myself
all the Matsyas. It seemeth to me that such a person as thou can never be
of the neuter sex.'

"Arjuna said, 'I sing, dance, and play on instruments. I am proficient in
dance and skilled in song. O lord of men, assign me unto (the princess)
Uttara. I shall be dancing-master to the royal maiden. As to how I have
come by this form, what will it avail thee to hear the account which will
only augment my pain? Know me, O king of men, to be Vrihannala, a son or
daughter without father or mother.'

"Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my
daughter, and those like her, in dancing. To me, however, this office
seemeth unworthy of thee. Thou deserves! (the dominion of) the entire
earth girt round by the ocean.'

"Vaisampayana continued, 'The king of the Matsyas then tested Vrihannala
in dancing, music, and other fine arts, and consulting with his various
ministers forthwith caused him to be examined by women. And learning that
this impotency was of a permanent nature, he sent him to the maiden's
apartments. And there the mighty Arjuna began giving lessons in singing
and instrumental music to the daughter of Virata, her friends, and her
waiting-maids, and soon won their good graces. And in this manner the
self-possessed Arjuna lived there in disguise, partaking of pleasures in
their company, and unknown to the people within or without the palace.'"



SECTION XII

"Vaisampayana said, 'After a while, another powerful son of Pandu was
seen making towards king Virata in haste. And as he advanced, he seemed
to everyone like solar orb emerged from the clouds. And he began to
observe the horses around. And seeing this, the king of the Matsyas said
to his followers, 'I wonder whence this man, possessed of the effulgence
of a celestial, cometh. He looks intently at my steeds. Verily, he must
be proficient in horse-lore. Let him be ushered into my presence quickly.
He is a warrior and looks like a god!' And that destroyer of foes then
went up to the king and accosted him, saying, 'Victory to thee, O king,
and blest be ye.' As a trainer of horses, I have always been highly
esteemed by kings. I will be a clever keeper of thy horses.'

"Virata said, 'I will give thee vehicles, wealth, and spacious quarters.
Thou shalt be the manager of my horses. But first tell me whence thou
comest, who thou art, and how also thou happenest to come here. Tell us
also all the arts thou art master of.' Nakula replied, 'O mower of
enemies, know that Yudhishthira is the eldest brother of the five sons of
Pandu. I was formerly employed by him to keep his horses. I am acquainted
with the temper of steeds, and know perfectly the art of breaking them. I
know also how to correct vicious horses, and all the methods of treating
their diseases. No animal in my hands becometh weak or ill. Not to speak
of horses, even mares in my hands will never be found to be vicious.
People called me Granthika by name and so did Yudhishthira, the son of
Pandu.'

"Virata said, 'Whatever horses I have, I consign to thy care even from
today. And all the keepers of my horses and all my charioteers will from
today be subordinate to thee. If this suits thee, say what remuneration
is desired by thee. But, O thou that resemblest a celestial, the office
of equerry is not worthy of thee. For thou lookest like a king and I
esteem thee much. The appearance here hath pleased me as much as if
Yudhishthira himself were here. Oh, how does that blameless son of Pandu
dwell and divert himself in the forest, now destitute of servants as he
is.'

"Vaisampayana continued, 'That youth, like unto a chief of the
Gandharvas, was treated thus respectfully by the delighted king Virata.
And he conducted himself there in such a manner as to make himself dear
and agreeable to all in the palace. And no one recognised him while
living under Virata's protection. And it was in this manner then the sons
of Pandu, the very sight of whom had never been fruitless, continued to
live in the country of the Matsyas. And true to their pledge those lords
of the earth bounded by her belt of seas passed their days of incognito
with great composure notwithstanding their poignant sufferings.'"



SECTION XIII

(Samayapalana Parva)

"Janamejaya said, 'While living thus disguised in the city of the
Matsyas, what did those descendants of the Kuru race endued with great
prowess, do, O regenerate one!'

"Vaisampayana said, 'Hear, O king, what those descendants of Kuru did
while they dwelt thus in disguise in the city of the Matsyas, worshipping
the king thereof. By the grace of the sage Trinavindu and of the
high-souled lord of justice, the Pandavas continued to live unrecognised
by others in the city of Virata. O lord of men, Yudhishthira, as courtier
made himself agreeable to Virata and his sons as also to all the Matsyas.
An adept in the mysteries of dice, the son of Pandu caused them to play
at dice according to his pleasure and made them sit together in the
dice-hall like a row of birds bound in a string. And that tiger among
men, king Yudhishthira the Just, unknown to the monarch, distributed
among his brothers, in due proportion, the wealth he won from Virata. And
Bhimasena on his part, sold to Yudhishthira for price, meat and viands of
various kinds which he obtained from the king. And Arjuna distributed
among all his brothers the proceeds of worn-out cloths which he earned in
the inner apartments of the palace. And Sahadeva, too, who was disguised
as a cowherd gave milk, curds and clarified butter to his brothers. And
Nakula also shared with his brothers the wealth the king gave him,
satisfied with his management of the horses. And Draupadi, herself in a
pitiable condition, looked after all those brothers and behaved in such a
way as to remain unrecognized. And thus ministering unto one another's
wants, those mighty warriors lived in the capital of Virata as hidden
from view, as if they were once more in their mother's womb. And those
lords of men, the sons of Pandu, apprehensive of danger from the son of
Dhritarashtra, continued to dwell there in concealment, watching over
their wife Draupadi. And after three months had passed away, in the
fourth, the grand festival in honour of the divine Brahma which was
celebrated with pomp in the country of the Matsyas, came off. And there
came athletes from all quarters by thousands, like hosts of celestials to
the abode of Brahma or of Siva to witness that festival. And they were
endued with huge bodies and great prowess, like the demons called
Kalakhanjas. And elated with their prowess and proud of their strength,
they were highly honoured by the king. And their shoulders and waists and
necks were like those of lions, and their bodies were very clean, and
their hearts were quite at ease. And they had many a time won success in
the lists in the presence of kings. And amongst them there was one who
towered above the rest and challenged them all to a combat. And there was
none that dared to approach him as he proudly stalked in the arena. And
when all the athletes stood sad and dispirited, the king of the Matsyas
made him fight with his cook. And urged by the king, Bhima made up his
mind reluctantly, for he could not openly disobey the royal behest. And
that tiger among men then having worshipped the king, entered the
spacious arena, pacing with the careless steps of a tiger. And the son of
Kunti then girded up his loins to the great delight of the spectators.
And Bhima then summoned to the combat that athlete known by the name of
Jimuta who was like unto the Asura Vritra whose prowess was widely known.
And both of them were possessed of great courage, and both were endued
with terrible prowess. And they were like a couple of infuriate and
huge-bodied elephants, each sixty years old. And those brave tigers among
men then cheerfully engaged in a wrestling combat, desirous of
vanquishing each other. And terrible was the encounter that took place
between them, like the clash of the thunderbolt against the stony
mountain-breast. And both of them were exceedingly powerful and extremely
delighted at each other's strength. And desirous of vanquishing each
other, each stood eager to take advantage of his adversary's lapse. And
both were greatly delighted and both looked like infuriate elephants of
prodigious size. And various were the modes of attack and defence that
they exhibited with their clenched fists.[12] And each dashed against the
other and flung his adversary to a distance. And each cast the other down
and pressed him close to the ground. And each got up again and squeezed
the other in his arms. And each threw the other violently off his place
by boxing him on the breast. And each caught the other by the legs and
whirling him round threw him down on the ground. And they slapped each
other with their palms that struck as hard as the thunderbolt. And they
also struck each other with their outstretched fingers, and stretching
them out like spears thrust the nails into each other's body. And they
gave each other violent kicks. And they struck knee and head against
head, producing the crash of one stone against another. And in this
manner that furious combat between those warriors raged on without
weapons, sustained mainly by the power of their arms and their physical
and mental energy, to the infinite delight of the concourse of
spectators. And all people, O king, took deep interest in that encounter
of those powerful wrestlers who fought like Indra and the Asura Vritra.
And they cheered both of them with loud acclamations of applause. And the
broad-chested and long-armed experts in wrestling then pulled and pressed
and whirled and hurled down each other and struck each other with their
knees, expressing all the while their scorn for each other in loud
voices. And they began to fight with their bare arms in this way, which
were like spiked maces of iron. And at last the powerful and mighty-armed
Bhima, the slayer of his foes, shouting aloud seized the vociferous
athlete by the arms even as the lion seizes the elephant, and taking him
up from the ground and holding him aloft, began to whirl him round, to
the great astonishment of the assembled athletes and the people of
Matsya. And having whirled him round and round a hundred times till he
was insensible, the strong-armed Vrikodara dashed him to death on the
ground. And when the brave and renowned Jimuta was thus killed, Virata
and his friends were filled with great delight. And in the exuberance of
his joy, the noble-minded king rewarded Vallava then and there with the
liberality of Kuvera. And killing numerous athletes and many other men
possessed of great bodily strength, he pleased the king very much. And
when no one could be found there to encounter him in the lists, the king
made him fight with tigers and lions and elephants. And the king also
made him battle with furious and powerful lions in the harem for the
pleasure of the ladies. And Arjuna, too, pleased the king and all the
ladies of the inner apartments by singing and dancing. And Nakula pleased
Virata, that best of kings, by showing him fleet and well-trained steeds
that followed him wherever he went. And the king, gratified with him,
rewarded him with ample presents. And beholding around Sahadeva a herd of
well-trained bullocks, Virata that bull among men, bestowed upon him also
wealth of diverse kinds. And, O king, Draupadi distressed to see all
those warriors suffer pain, sighed incessantly. And it was in this way
that those eminent persons lived there in disguise, rendering services
unto king Virata.'"



SECTION XIV

(Kichaka-badha Parva)

"Vaisampayana said, 'Living in such disguise, those mighty warriors, the
sons of Pritha, passed ten months in Matsya's city. And, O monarch,
although herself deserving to be waited upon by others, the daughter of
Yajnasena, O Janamejaya, passed her days in extreme misery, waiting upon
Sudeshna. And residing thus in Sudeshna's apartments, the princess of
Panchala pleased that lady as also the other females of the inner
apartments. And it came to pass that as the year was about to expire, the
redoubtable Kichaka, the Commander of Virata's forces, chanced to behold
the daughter of Drupada. And beholding that lady endued with the
splendour of a daughter of the celestials, treading the earth like a
goddess, Kichaka, afflicted with the shafts of Kama, desired to possess
her. And burning with desire's flame, Virata's general came to Sudeshna
(his sister) and smilingly addressed her in these words, 'This beauteous
lady had never before been seen by me in king Virata's abode. This damsel
maddens me with her beauty, even as a new wine maddens one with its
fragrance. Tell me, who is this graceful and captivating lady possessed
of the beauty of a goddess, and whose she is, and whence she hath come.
Surely, grinding my heart she hath reduced me to subjection. It seems to
me that (save her) there is no other medicine for my illness. O, this
fair hand-maid of thine seemeth to me to be possessed of the beauty of a
goddess. Surely, one like her is ill suited to serve thee. Let her rule
over me and whatever is mine. O, let her grace my spacious and beautiful
palace, decked with various ornaments of gold, full of viands and drinks
in profusion, with excellent plates, and containing every kind of plenty,
besides elephants and horses and cars in myriads. And having consulted
with Sudeshna thus, Kichaka went to princess Draupadi, and like a jackal
in the forest accosting a lioness, spoke unto Krishna these words in a
winning voice, 'Who and whose art thou, O beautiful one? And O thou of
beautiful face, whence hast thou come to the city of Virata? Tell me all
this, O fair lady. Thy beauty and gracefulness are of the very first
order and the comeliness of thy features is unparalleled. With its
loveliness thy face shineth ever like the resplendent moon. O thou of
fair eye-brows, thy eyes are beautiful and large like lotus-petals. Thy
speech also, O thou of beautiful limbs, resembles the notes of the
cuckoo. O thou of fair hips, never before in this world have I beheld a
woman possessed of beauty like thine, O thou of faultless features. Art
thou Lakshmi herself having her abode in the midst of lotuses or, art
thou, O slender-waisted one, she who is called Bhuti[13]. Or, which
amongst these--Hri, Sri, Kirti and Kanti,--art thou, O thou of beautiful
face? Or possessed of beauty like Rati's, art thou, she who sporteth in
the embraces of the God of love? O thou that possessest the fairest of
eye-brows, thou shinest beautifully even like the lovely light of the
moon. Who is there in the whole world that will not succumb to the
influence of desire beholding thy face? Endued with unrivalled beauty and
celestial grace of the most attractive kind, that face of thine is even
like the full moon, its celestial effulgence resembling his radiant face,
its smile resembling his soft-light, and its eye-lashes looking like the
spokes on his disc? Both thy bosoms, so beautiful and well-developed and
endued with unrivalled gracefulness and deep and well-rounded and without
any space between them, are certainly worthy of being decked with
garlands of gold. Resembling in shape the beautiful buds of the lotus,
these thy breast, O thou of fair eye-brows, are even as the whips of Kama
that are urging me forward, O thou of sweet smiles, O damsel of slender
waist, beholding that waist of thine marked with four wrinkles and
measuring but a span, and slightly stooping forward because of the weight
of thy breasts, and also looking on those graceful hips of thine broad as
the banks of a river, the incurable fever of desire, O beauteous lady,
afflicteth me sore. The flaming fire of desire, fierce as a forest
conflagration, and fanned by the hope my heart cherisheth of a union with
thee is consuming me intensely. O thou of exceeding beauty quench thou
that flaming fire kindled by Manmatha. Union with thee is a rain-charged
cloud, and the surrender of thy person is the shower that the cloud may
drop. O thou of face resembling the moon, the fierce and maddening shafts
of Manmatha whetted and sharpened by the desire of a union with thee,
piercing this heart of mine in their impetuous course, have penetrated
into its core. O black-eyed lady, those impetuous and cruel shafts are
maddening me beyond endurance. It behoveth thee to relieve me from this
plight by surrendering thyself to me and favouring me with thy embraces.
Decked in beautiful garlands and robes and adorned with every ornament,
sport thou, O sweet damsel, with me to thy fill. O thou of the gait of an
elephant in rut, deserving as thou art of happiness though deprived of it
now, it behoveth thee not to dwell here in misery. Let unrivalled weal be
thine. Drinking various kinds of charming and delicious and ambrosial
wines, and sporting at thy pleasure in the enjoyment of diverse objects
of delight, do thou, O blessed lady, attain auspicious prosperity. This
beauty of thine and this prime of thy youth, O sweet lady, are now
without their use. For, O beauteous and chaste damsel, endued with such
loveliness, thou dost not shine, like a graceful garland lying unused and
unworn. I will forsake all my old wives. Let them, O thou of sweet
smiles, become thy slaves. And I also, O fair damsel, will stay by thee
as thy slave, ever obedient to thee, O thou of the most handsome face.'
Hearing these words of his, Draupadi replied, 'In desiring me, a female
servant of low extraction, employed in the despicable office of dressing
hair, O Suta's son, thou desirest one that deserves not that honour.
Then, again, I am the wife of others. Therefore, good betide thee, this
conduct of thine is not proper. Do thou remember the precept of morality,
viz., that persons should take delight only in their wedded wives. Thou
shouldst not, therefore, by any means bend thy heart to adultery. Surely
abstaining from improper acts is ever the study of those that are good.
Overcome by ignorance sinful men under the influence of desire come by
either extreme infamy or dreadful calamity.'

"Vaisampayana continued, 'Thus addressed by the Sairindhri, the wicked
Kichaka losing control over his senses and overcome by lust, although
aware of the numerous evils of fornication, evils condemned by everybody
and sometimes leading to the destruction of life itself,--then spoke unto
Draupadi, 'It behoveth thee not, O beauteous lady, O thou of graceful
features, thus to disregard me who am, O thou of sweet smiles, under the
power of Manmatha on thy account. If now, O timid one, thou disregardest
me who am under thy influence and who speak to thee so fair, thou wilt, O
black-eyed damsel, have to repent for it afterwards. O thou of graceful
eye-brows, the real lord of this entire kingdom, O slender-waisted lady,
is myself. It is me depending upon whom the people of this realm live. In
energy and prowess I am unrivalled on earth. There is no other man on
earth who rivals me in beauty of person, in youth, in prosperity, and in
the possession of excellent objects of enjoyment. Why it is, O auspicious
lady, that having it in thy power to enjoy here every object of desire
and every luxury and comfort without its equal, thou preferest servitude.
Becoming the mistress of this kingdom which I shall confer on thee, O
thou of fair face, accept me, and enjoy, O beauteous one, all excellent
objects of desire.' Addressed in these accursed words by Kichaka, that
chaste daughter of Drupada answered him thus reprovingly, 'Do not, O son
of a Suta, act so foolishly and do not throw away thy life. Know that I
am protected by my five husbands. Thou canst not have me. I have
Gandharvas for my husbands. Enraged they will slay thee. Therefore, do
thou not bring destruction on thyself. Thou intendest to tread along a
path that is incapable of being trod by men. Thou, O wicked one, art even
like a foolish child that standing on one shore of the ocean intends to
cross over to the other. Even if thou enterest into the interior of the
earth, or soarest into the sky, or rushest to the other shore of the
ocean, still thou wilt have no escape from the hands of those sky-ranging
offspring of gods, capable of grinding all foes. Why dost thou today, O
Kichaka, solicit me so persistently even as a sick person wisheth for the
night that will put a stop to his existence? Why dost thou desire me,
even like an infant lying on its mother's lap wishing to catch the moon?
For thee that thus solicitest their beloved wife, there is no refuge
either on earth or in sky. O Kichaka, hast thou no sense which leads thee
to seek thy good and by which thy life may be saved?'"



SECTION XV

"Vaisampayana said, 'Rejected thus by the princess, Kichaka, afflicted
with maddening lust and forgetting all sense of propriety, addressed
Sudeshna saying, 'Do thou, Kekaya's daughter, so act that thy Sairindhri
may come into my arms. Do thou, O Sudeshna, adopt the means by which the
damsel of the gait of an elephant may accept me; I am dying of absorbing
desire.'

"Vaisampayana continued, 'Hearing his profuse lamentations, that gentle
lady, the intelligent queen of Virata, was touched with pity. And having
taken counsel with her own self and reflected on Kichaka's purpose and on
the anxiety of Krishna, Sudeshna addressed the Suta's son in these words,
'Do thou, on the occasion of some festival, procure viands and wines for
me. I shall then send my Sairindhri to thee on the pretence of bringing
wine. And when she will repair thither do thou in solitude, free from
interruption, humour her as thou likest. Thus soothed, she may incline
her mind to thee.'

"Vaisampayana continued, 'Thus addressed, he went out of his sister's
apartments. And he soon procured wines well-filtered and worthy of a
king. And employing skilled cooks, he prepared many and various kinds of
choice viands and delicious drinks and many and various kinds of meat of
different degrees of excellence. And when all this had been done, that
gentle lady Sudeshna, as previously counselled by Kichaka, desired her
Sairindhri to repair to Kichaka's abode, saying, 'Get up, O Sairindhri
and repair to Kichaka's abode to bring wine, for, O beauteous lady, I am
afflicted with thirst.' Thereupon the Sairindhri replied, 'O princess, I
shall not be able to repair to Kichaka's apartments. Thou thyself
knowest, O queen, how shameless he is. O thou of faultless limbs, O
beauteous lady, in thy palace I shall not be able to lead a lustful life,
becoming faithless to my husbands. Thou rememberest, O gentle lady, O
beautiful one, the conditions I had set down before entering thy house. O
thou of tresses ending in graceful curls, the foolish Kichaka afflicted
by the god of desire, will, on seeing me, offer me insult. Therefore, I
will not go to his quarters. Thou hast, O princess, many maids under
thee. Do thou, good betide thee, send one of them. For, surely, Kichaka
will insult me.' Sudeshna said, 'Sent by me, from my abode, surely he
will not harm thee.' And having said this, she handed over a golden
vessel furnished with a cover. And filled with apprehension, and weeping,
Draupadi mentally prayed for the protection of the gods, and set out for
Kichaka's abode for fetching wine. And she said, 'As I do not know
another person save my husbands, by virtue of that Truth let Kichaka not
be able to overpower me although I may approach his presence.'

"Vaisampayana continued, 'And that helpless damsel then adored Surya for
a moment. And Surya, having considered all that she urged, commanded a
Rakshasa to protect her invisibly. And from that time the Rakshasa began
to attend upon that blameless lady under any circumstances. And beholding
Krishna in his presence like a frightened doe, the Suta rose up from his
seat, and felt the joy that is felt by a person wishing to cross to the
other shore, when he obtains a boat.'"



SECTION XVI

"Kichaka said, 'O thou of tresses ending in beautiful curls, thou art
welcome. Surely, the night that is gone hath brought me an auspicious
day, for I have got thee today as the mistress of my house. Do what is
agreeable to me. Let golden chains, and conchs and bright ear-rings made
of gold, manufactured in various countries, and beautiful rubies and
gems, and silken robes and deer-skins, be brought for thee. I have also
an excellent bed prepared for thee. Come, sitting upon it do thou drink
with me the wine prepared from the honey flower.' Hearing these words,
Draupadi said, 'I have been sent to thee by the princess for taking away
wine. Do thou speedily bring me wine, for she told me that she is
exceedingly thirsty.' And this, Kichaka said, 'O gentle lady, others will
carry what the princess wants.' And saying this, the Suta's son caught
hold of Draupadi's right arm. And at this, Draupadi exclaimed, 'As I have
never, from intoxication of the senses, been unfaithful to my husbands
even at heart, by that Truth, O wretch, I shall behold thee dragged and
lying powerless on the ground.'

"Vaisampayana continued, 'Seeing that large-eyed lady reproving him in
that strain, Kichaka suddenly seized her by the end of her upper garment
as she attempted to run away. And seized with violence by Kichaka, the
beautiful princess, unable to tolerate it, and with frame trembling with
wrath, and breathing quickly, dashed him to the ground. And dashed to the
ground thus, the sinful wretch tumbled down like a tree whose roots had
been cut. And having thrown Kichaka down on the ground when the latter
had seized her, she, trembling all over rushed to the court, where king
Yudhishthira was, for protection. And while she was running with all her
speed, Kichaka (who followed her), seizing her by the hair, and bringing
her down on the ground, kicked her in the very presence of the king.
Thereupon, O Bharata, the Rakshasa that had been appointed by Surya to
protect Draupadi, gave Kichaka a shove with a force mighty as that of the
wind. And overpowered by the force of Rakshasa, Kichaka reeled and fell
down senseless on the ground, even like an uprooted tree. And both
Yudhishthira and Bhimasena who were seated there, beheld with wrathful
eyes that outrage on Krishna by Kichaka. And desirous of compassing the
destruction of the wicked Kichaka, the illustrious Bhima gnashed his
teeth in rage. And his forehead was covered with sweat, and terrible
wrinkles appeared thereon. And a smoky exhalation shot forth from his
eyes, and his eye-lashes stood on end. And that slayer of hostile heroes
pressed his forehead with his hands. And impelled by rage, he was on the
point of starting up with speed. Thereat king Yudhishthira, apprehensive
of discovery, squeezed his thumbs and commanded Bhima to forbear. And
Bhima who then looked like an infuriate elephant eyeing a large tree, was
thus forbidden by his elder brother. And the latter said, 'Lookest thou,
O cook, for trees for fuel. If thou art in need of faggots, then go out
and fell trees.' And the weeping Draupadi of fair hips, approaching the
entrance of the court, and seeing her melancholy lords, desirous yet of
keeping up the disguise duty-bound by their pledge, with eyes burning in
fire, spoke these words unto the king of the Matsyas, 'Alas, the son of a
Suta hath kicked today the proud and beloved wife of those whose foe can
never sleep in peace even if four kingdoms intervene between him and
them. Alas, the son of a Suta hath kicked today the proud and beloved
wife of those truthful personages, who are devoted to Brahmanas and who
always give away without asking any thing in gift. Alas! the son of a
Suta hath kicked today the proud and beloved wife of those, the sounds of
whose kettle-drums and the twangs of whose bow-strings are ceaselessly
heard. Alas, the son of a Suta hath kicked today the proud and beloved
wife of those who are possessed of abundant energy and might, and who are
liberal in gifts and proud of their dignity. Alas, the son of a Suta hath
kicked today the proud and beloved wife of those who, if they had not
been fettered by the ties of duty, could destroy this entire world.
Where, alas, are those mighty warriors today who, though living in
disguise, have always granted protection unto those that solicit it? Oh,
why do those heroes today, endued as they are with strength and possessed
of immeasurable energy, quietly suffer, like eunuchs, their dear and
chaste wife to be thus insulted by a Suta's son? Oh, where is that wrath
of theirs, that prowess, and that energy, when they quietly bear their
wife to be thus insulted by a wicked wretch? What can I (a weak woman) do
when Virata, deficient in virtue, coolly suffereth my innocent self to be
thus wronged by a wretch? Thou dost not, O king, act like a king towards
this Kichaka. Thy behaviour is like that of a robber, and doth not shine
in a court. That I should thus be insulted in thy very presence, O
Matsya, is highly improper. Oh, let all the courtiers here look at this
violence of Kichaka. Kichaka is ignorant of duty and morality, and Matsya
also is equally so. These courtiers also that wait upon such a king are
destitute of virtue.'

"Vaisampayana continued, 'With these and other words of the same kind the
beautiful Krishna with tearful eyes rebuked the king of the Matsyas. And
hearing her, Virata said, 'I do not know what your dispute has been out
of our sight. Not knowing the true cause how can I show my
discrimination?' Then the courtiers, having learnt every thing, applauded
Krishna, and they all exclaimed, 'Well done!' 'Well done!' and censured
Kichaka. And the courtiers said, 'That person who owneth this large-eyed
lady having every limb of hers endued with beauty for his wife,
possesseth what is of exceeding value and hath no occasion to indulge in
any grief. Surely, such a damsel of transcendent beauty and limbs
perfectly faultless is rare among men. Indeed, it seems to us that she is
a goddess.'

"Vaisampayana continued, 'And while the courtiers, having beheld Krishna
(under such circumstances), were applauding her thus, Yudhishthira's
forehead, from ire, became covered with sweat. And that bull of the Kuru
race then addressed that princess, his beloved spouse, saying, 'Stay not
here, O Sairindhri; but retire to the apartments of Sudeshna. The wives
of heroes bear affliction for the sake of their husbands, and undergoing
toil in ministering unto their lords, they at last attain to region where
their husbands may go. Thy Gandharva husbands, effulgent as the sun, do
not, I imagine, consider this as an occasion for manifesting their wrath,
inasmuch as they do not rush to thy aid. O Sairindhri, thou art ignorant
of the timeliness of things, and it is for this that thou weepest as an
actress, besides interrupting the play of dice in Matsya's court. Retire,
O Sairindhri; the Gandharvas will do what is agreeable to thee. And they
will surely display thy woe and take the life of him that hath wronged
thee.' Hearing these words the Sairindhri replied, 'They of whom I am the
wedded wife are, I ween, extremely kind. And as the eldest of them all is
addicted to dice, they are liable to be oppressed by all.'

"Vaisampayana continued, 'And having said this, the fair-hipped Krishna
with dishevelled hair and eyes red in anger, ran towards the apartments
of Sudhesna. And in consequence of having wept long her face looked
beautiful like the lunar disc in the firmament, emerged from the clouds.
And beholding her in that condition, Sudeshna asked, 'Who, O beauteous
lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who,
gentle one, hath done thee wrong? Whence is this thy grief?' Thus
addressed, Draupadi said, 'As I went to bring wine for thee, Kichaka
struck me in the court in the very presence of the king, as if in the
midst of a solitary wood.' Hearing this, Sudeshna said, 'O thou of
tresses ending in beautiful curls, as Kichaka, maddened by lust hath
insulted thee that art incapable of being possessed by him, I shall cause
him to be slain if thou wishest it.' Thereupon Draupadi answered, 'Even
others will slay him,--even they whom he hath wronged, I think it is
clear that he will have to go to the abode of Yama this very day!'"



SECTION XVII

"Vaisampayana said, 'Thus insulted by the Suta's son, that illustrious
princess, the beautiful Krishna, eagerly wishing for the destruction of
Virata's general, went to her quarters. And Drupada's daughter of dark
hue and slender waist then performed her ablutions. And washing her body
and cloths with water Krishna began to ponder weepingly on the means of
dispelling her grief. And she reflected, saying, 'What am I to do?
Whither shall I go? How can my purpose be effected?' And while she was
thinking thus, she remembered Bhima and said to herself, 'There is none
else, save Bhima, that can today accomplish the purpose on which my heart
is set!' And afflicted with great grief, the large-eyed and intelligent
Krishna possessed of powerful protectors then rose up at night, and
leaving her bed speedily proceeded towards the quarters of Bhimasena,
desirous of beholding her lord. And possessed of great intelligence, the
daughter of Drupada entered her husband's quarters, saying, 'How canst
thou sleep while that wretched commander of Virata's forces, who is my
foe, yet liveth, having perpetrated today that (foul act)?'

"Vaisampayana continued, 'Then the chamber where Bhima slept, breathing
hard like a lion, being filled with the beauty of Drupada's daughter and
of the high-souled Bhima, blazed forth in splendour. And Krishna of sweet
smiles, finding Bhimasena in the cooking apartments, approached him with
the eagerness of a three-year old cow brought up in the woods,
approaching a powerful bull, in her first season, or of a she-crane
living by the water-side approaching her mate in the pairing season. And
the Princess of Panchala then embraced the second son of Pandu, even as a
creeper embraces a huge and mighty Sala on the banks of the Gomati. And
embracing him with her arms, Krishna of faultless features awaked him as
a lioness awaketh a sleeping lion in a trackless forest. And embracing
Bhimasena even as a she-elephant embraceth her mighty mate, the faultless
Panchali addressed him in voice sweet as the sound of a stringed
instrument emitting Gandhara note. And she said, 'Arise, arise! Why dost
thou, O Bhimasena, lie down as one dead? Surely, he that is not dead,
never suffereth a wicked wretch that hath disgraced his wife, to live.'
And awakened by the princess, Bhima of mighty arms, then rose up, and sat
upon his couch overlaid with a rich bed. And he of the Kuru race then
addressed the princess--his beloved wife, saying, 'For what purpose hast
thou come hither in such a hurry? Thy colour is gone and thou lookest
lean and pale. Tell me everything in detail. I must know the truth.
Whether it be pleasurable or painful, agreeable, or disagreeable, tell me
all. Having heard everything, I shall apply the remedy. I alone, O
Krishna, am entitled to thy confidence in all things, for it is I who
deliver thee from perils again and again! Tell me quickly what is thy
wish, and what is the purpose that is in thy view, and return thou to thy
bed before others awake.'"



SECTION XVIII

"Draupadi said, 'What grief hath she not who hath Yudhishthira for her
husband? Knowing all my griefs, why dost thou ask me? The Pratikamin
dragged me to the court in the midst of an assembly of courtiers, calling
me a slave. That grief, O Bharata, consumeth me. What other princess,
save Draupadi, would live having suffered such intense misery? Who else,
save myself, could bear such second insult as the wicked Saindhava
offered me while residing in the forest? Who else of my position, save
myself, could live, having been kicked by Kichaka in the very sight of
the wicked king of the Matsyas? Of what value is life, O Bharata, when
thou, O son of Kunti, dost not think me miserable, although I am
afflicted with such woes? That vile and wicked wretch, O Bharata, known
by the name of Kichaka, who is the brother-in-law of king Virata and the
commander of his forces, every day, O tiger among men, addresses me who
am residing in the palace as a Sairindhri, saying, 'Do thou become my
wife.'--Thus solicited, O slayer of foes, by that wretch deserving to be
slain, my heart is bursting like a fruit ripened in season. Censure thou
that elder brother of thine addicted to execrable dice, through whose act
alone I have been afflicted with such woe. Who else, save him that is a
desperate gambler, would play, giving up kingdom and everything including
even myself, in order to lead a life in the woods? If he had gambled
morning and evening for many years together, staking nishkas by thousand
and other kinds of substantial wealth, still his silver, and gold, and
robes, and vehicles, and teams, and goats, and sheep, and multitudes of
steeds and mares and mules would not have sustained any diminution. But
now deprived of prosperity by the rivalry of dice, he sits dumb like a
fool, reflecting on his own misdeeds. Alas, he who, while sojourning, was
followed by ten thousand elephants adorned with golden garlands now
supports himself by casting dice. That Yudhishthira who at Indraprastha
was adored by kings of incomparable prowess by hundreds of thousands,
that mighty monarch in whose kitchen a hundred thousand maid-servants,
plate in hand, used every day to feed numerous guests day and night, that
best of liberal men, who gave (every day) a thousand nishkas, alas, even
he overwhelmed with woe in consequence of gambling which is the root of
all evil, now supporteth himself by casting dice. Bards and encomiasts by
thousands decked with ear-rings set with brilliant gems, and gifted with
melodious voice, used to pay him homage morning and evening. Alas, that
Yudhishthira, who was daily waited upon by a thousand sages of ascetic
merit, versed in the Vedas and having every desire gratified, as his
courtiers,--that Yudhishthira who maintained eighty-eight thousands of
domestic Snatakas with thirty maid-servants assigned unto each, as also
ten thousand yatis not accepting anything in gift and with vital seed
drawn up,--alas, even that mighty king now liveth in such guise. That
Yudhishthira who is without malice, who is full of kindness, and who
giveth every creature his due, who hath all these excellent attributes,
alas--even he now liveth in such guise. Possessed of firmness and
unbaffled prowess, with heart disposed to give every creature his due,
king Yudhishthira, moved by compassion, constantly maintained in his
kingdom the blind, the old, the helpless, the parentless and all others
in his dominions in such distress. Alas, that Yudhishthira becoming a
dependant and a servant of Matsya, a caster of dice in his court, now
calls himself Kanka. He unto whom while residing at Indraprastha, all the
rulers of earth used to pay timely tribute,--alas, even he now begs for
subsistence at another's hands. He to whom the kings of the earth were in
subjection,--alas, even that king having lost his liberty, liveth in
subjection to others. Having dazzled the entire earth like the sun by his
energy, that Yudhishthira, alas, is now a courtier of king Virata. O
Pandu's son, that Pandava who was respectfully waited upon in court by
kings and sages, behold him now waiting upon another. Alas, beholding
Yudhishthira a courtier sitting beside another and breathing adulatory
speeches to the other, who can help being afflicted with grief? And
beholding the highly wise and virtuous Yudhishthira, undeserving as he is
of serving others, actually serving another for sustenance, who can help
being afflicted with grief? And, O hero, that Bharata who was worshipped
in court by the entire earth, do thou now behold him worshipping another.
Why then, O Bharata, dost thou not regard me as one afflicted with
diverse miseries, like one forlorn and immersed in a sea of sorrow?'"



SECTION XIX

"Draupadi said, 'This O Bharata, that I am going to tell thee is another
great grief of mine. Thou shouldst not blame me, for I tell thee this
from sadness of heart. Who is there whose grief is not enhanced at sight
of thee, O bull of the Bharata race, engaged in the ignoble office of a
cook, so entirely beneath thee and calling thyself as one of Vallava
caste? What can be sadder than this, that people should know thee as
Virata's cook, Vallava by name, and therefore one that is sunk in
servitude? Alas, when thy work of the kitchen is over, thou humbly
sittest beside Virata, calling thyself as Vallava the cook, then
despondency seizeth my heart. When the king of kings in joy maketh thee
fight with elephants, and the women of the inner apartments (of the
palace) laugh all the while, then I am sorely distressed. When thou
fightest in the inner apartments with lions, tigers, and buffaloes, the
princess Kaikeyi looking on, then I almost swoon away. And when Kaikeyi
and those maidservants, leaving their seats, come to assist me and find
that instead of suffering any injury in limbs mine is only a swoon, the
princess speaks unto her women, saying, 'Surely, it is from affection and
the duty begot of intercourse that this lady of sweet smiles grieveth for
the exceedingly powerful cook when he fights with the beasts. Sairindhri
is possessed of great beauty and Vallava also is eminently handsome. The
heart of woman is hard to know, and they, I fancy, are deserving of each
other. It is, therefore, likely that the Sairindhri invariably weepeth
(at such times) on account of her connection with her lover. And then,
they both have entered this royal family at the same time. And speaking
such words she always upbraideth me. And beholding me wroth at this, she
suspects me to be attached to thee.' When she speaketh thus, great is the
grief that I feel. Indeed, on beholding thee, O Bhima of terrible
prowess, afflicted with such calamity, sunk as I already am in grief on
account of Yudhishthira. I do not desire to live. That youth who on a
single car had vanquished all celestials and men, is now, alas, the
dancing master of king Virata's daughter. That Pritha's son of
immeasurable soul, who had gratified Agni in the forest of Khandava, is
now living in the inner apartments (of a palace) like fire hid in a well.
Alas, the bull among men, Dhananjaya, who was ever the terror of foes, is
now living in a guise that is despaired by all. Alas, he whose mace-like
arms have been cicatrized in consequence of the strokes of his
bow-string, alas that Dhananjaya is passing the days in grief covering
his wrists with bracelets of conchs. Alas, that Dhananjaya the twang of
whose bow-string and the sound of whose leathern fences made every foe
tremble, now entertains only gladdened women with his songs. Oh, that
Dhananjaya whose head was formerly decked with a diadem of solar
splendour, is now wearing braids ending in unsightly curls. O Bhima,
beholding that terrible bowman, Arjuna, now wearing braids and in the
midst of women, my heart is stricken with woe. That high-souled hero who
is master of all the celestial weapons, and who is the repository of all
the sciences, now weareth ear-rings (like one of the fair sex). That
youth whom kings of incomparable prowess could not overpower in fight,
even as the waters of the mighty ocean cannot overleap the continents, is
now the dancing-master of king Virata's daughters and waits upon them in
disguise. O Bhima, that Arjuna the clatter of whose car-wheels caused the
entire earth with her mountains and forests, her mobile and immobile
things to tremble, and whose birth dispelled all the sorrows of Kunti,
that exalted hero, that younger brother of thine, O Bhimasena, now maketh
me weep for him. Beholding him coming towards me, decked in golden
ear-rings and other ornaments, and wearing on the wrists bracelets of
conchs, my heart is afflicted with despondency. And Dhananjaya who hath
not a bowman equal unto him on earth in prowess, now passeth his days in
singing, surrounded by women. Beholding that son of Pritha who in virtue,
heroism and truth, was the most admired in the world, now living in the
guise of a woman, my heart is afflicted with sorrow. When I behold, the
godlike Partha in the music-hall like an elephant with rent temples
surrounded by she-elephants in the midst of females, waiting before
Virata the king of the Matsyas, then I lose all sense of directions.
Surely, my mother-in-law doth not know Dhananjaya to be afflicted with
such extreme distress. Nor doth she know that descendant of the Kuru
race, Ajatasatru, addicted to disastrous dice, to be sunk in misery. O
Bharata, beholding the youngest of you all, Sahadeva, superintending the
kine, in the guise of a cowherd, I grow pale. Always thinking of
Sahadeva's plight, I cannot, O Bhimasena, obtain sleep,--what to speak
you of the rest? I do not know, O mighty-armed one, what sin Sahadeva may
have committed for which that hero of unbaffled prowess suffereth such
misery. O foremost of the Bharatas, beholding that beloved brother of
thine, that bull among men, employed by Matsya in looking after his kine,
I am filled with woe. Seeing that hero of proud disposition gratifying
Virata, by living at the head of his cowherds, attired in robes dyed in
red. I am attacked with fever. My mother-in-law always applauds the
heroic Sahadeva as one possessed of nobility, excellent behaviour, and
rectitude of conduct. Ardently attached to her sons, the weeping Kunti
stood, embracing Sahadeva while he was about to set out (with us) for the
great forest. And she addressed me saying, "Sahadeva is bashful and
sweet-speeched, and virtuous. He is also my favourite child. Therefore, O
Yajnaseni, tend him in the forest day and night. Delicate and brave,
devoted to the king, and always worshipping his elder brother, do thou, O
Panchali, feed him thyself.' O Pandava, beholding that foremost of
warriors, Sahadeva, engaged in tending kine, and sleeping at night on
calf-skins, how can I bear to live? He again who is crowned with the
three attributes of beauty, arms, and intelligence, is now the
superintendent of Virata's steeds. Behold the change brought on by time.
Granthika (Nakula), at sight of whom hostile hosts fled from the field of
battle, now traineth horses in the presence of the king, driving them
with the speed. Alas, I now see that handsome youth wait upon the
gorgeously decked and excellent Virata, the king of the Matsyas, and
display horses before him. O son of Pritha, afflicted as I am with all
these hundred kinds of misery on account of Yudhishthira, why dost thou,
O chastiser of foes, yet deem me happy? Listen now to me, O son of Kunti,
as I tell thee of other woes far surpassing these. What can be sadder to
me than miseries so various as these should emaciate me while ye are
alive.'"



SECTION XX

"Draupadi said, 'Alas, on account of that desperate gambler, I am now
under Sudeshna's command, living in the palace in the guise of a
Sairindhri. And, O chastiser of foes, behold the plight of poignant woe
which I, a princess, am now in. I am living in expectation of the close
of this stated period.[14] The extreme of misery, therefore, is mine.
Success of purpose, victory, and defeat, as regards mortals, are
transitory. It is in this belief that I am living in expectation of the
return of prosperity to my husbands. Prosperity and adversity revolve
like a wheel. It is in this belief that I am living in expectation of the
return of prosperity to my husbands. That cause which bringeth on
victory, may bring defeat as well. I live in this hope. Why dost thou
not, O Bhimasena, regard me as one dead? I have heard that persons that
give may beg: that they who slay may be slain; and that they who
over-throw others may themselves be overthrown by foes. Nothing is
difficult for Destiny and none can over-ride Destiny. It is for this that
I am awaiting the return of favourable fortune. As a tank once dried, is
filled up once again, so hoping for a change for the better, I await the
return of prosperity. When one's business that hath been well-provided
for is seen to be frustrated, a truly wise person should never strive for
bringing back good fortune. Plunged as I am an sorrow, asked or unasked
by thee to explain the purpose of these words spoken by me, I shall tell
thee everything. Queen of the sons of Pandu and daughter of Drupada, who
else, save myself, would wish to live, having fallen into such a plight?
O represser of foes, the misery, therefore, that hath overtaken me, hath
really humiliated the entire Kuru race, the Panchalas, and the sons of
Pandu. Surrounded by numerous brothers and father-in-law and sons, what
other woman having such cause for joy, save myself, would be afflicted
with such woe? Surely, I must, in my childhood, have committed act highly
offensive to Dhatri through whose displeasure, O bull of the Bharata
race, I have been visited with such consequences. Mark, O son of Pandu,
the pallour that hath come over my complexion which not even a life in
the woods fraught as it was with extreme misery, could bring about. Thou,
O Pritha's son, knowest what happiness, O Bhima, was formerly mine. Even,
I, who was such have now sunk into servitude. Sorely distressed, I can
find no rest. That the mighty-armed and terrible bowman, Dhananjaya the
son of Pritha, should now live like a fire that hath been put out, maketh
me think of all this as attributable to Destiny. Surely, O son of Pritha,
it is impossible for men to understand the destinies of creatures (in
this world). I, therefore, think this downfall of yours as something that
could not be averted by forethought. Alas, she who hath you all, that
resemble Indra himself to attend to her comforts--even she, so chaste and
exalted, hath now to attend to the comforts of others, that are to her
far inferior in rank. Behold, O Pandava, my plight. It is what I do not
deserve. You are alive, yet behold this inversion of order that time hath
brought. She who had the whole Earth to the verge of the sea under her
control, is now under the control of Sudeshna and living in fear of her.
She who had dependants to walk both before and behind her, alas, now
herself walketh before and behind Sudeshna. This, O Kaunteya, is another
grief of mine that is intolerable. O, listen to it. She who had never,
save for Kunti, pounded unguents even for her own use, now, good betide
thee, poundeth sandal (for others). O Kaunteya, behold these hands of
mine which were not so before. Saying this she showed him her hands
marked with corns. And she continued, she who had never feared Kunti
herself nor thee and thy brothers, now standeth in fear before Virata as
a slave, anxious of what that king of kings may say unto her regarding
the proper preparation of the unguents, for Matsya liketh not sandal
pounded by others.'

"Vaisampayana continued, 'Relating her woes thus, O Bharata, unto
Bhimasena, Krishna began to weep silently, casting her eyes on Bhima. And
then, with words choked in tears, and sighing repeatedly, she addressed
Bhima in these words, powerfully stirring his heart, 'Signal, O Bhima,
must have been my offence of old unto the gods, for, unfortunate as I am.
I am yet alive, when, O Pandava, I should die.'

"Vaisampayana continued, 'Then that slayer of hostile heroes, Vrikodara,
covering his face with those delicate hands of his wife marked with
corns, began to weep. And that mighty son of Kunti, holding the hands of
Draupadi in his, shed copious tears. And afflicted with great woe, he
spoke these words.'"



SECTION XXI

"Bhima said, 'Fie on the might of my arms and fie on the Gandiva of
Falguni, inasmuch as thy hands, red before, now become covered with
corns. I would have caused a carnage in Virata's court but for the fact
that Kunti's son eyed me (by way of forbidding it), or like a mighty
elephant. I would, without ado, have crushed the head of Kichaka
intoxicated with the pride of sovereignty. When, O Krishna, I beheld thee
kicked by Kichaka, I conceived at that instant a wholesale slaughter of
the Matsyas. Yudhishthira, however, forbade me by a glance, and, O
beauteous lady, understanding his intention I have kept quiet. That we
have been deprived of our kingdom, that I have not yet slain the Kurus,
that I have not yet taken the heads of Suyodhana and Karna, and Suvala's
son Sakuni, and the wicked Duhsasana, these acts and omissions, O lady,
are consuming every limb of mine. The thought of those abides in my heart
like a javelin implanted in it. O thou of graceful hips, do not sacrifice
virtue, and, O noble-hearted lady, subdue thy wrath. If king Yudhishthira
hear from thee such rebukes, he will surely put an end to his life. If
also Dhananjaya and the twins hear thee speak thus, even they will
renounce life. And if these, O slender-waisted maiden, give up life. I
also shall not be able to bear my own. In olden days Sarjati's daughter,
the beautiful Sukanya, followed into the forest Chyavana of Bhrigu's
race, whose mind was under complete control, and over whom, while engaged
in ascetic meditation, the ants had built a hill. Thou mayst have heard
that Indrasena also who in beauty was like unto Narayani herself,
followed her husband aged a thousand years. Thou mayst have heard that
Janaka's daughter Sita, the princess of Videha, followed her lord while
living in dense woods. And that lady of graceful hips, Rama's beloved
wife, afflicted with calamities and persecuted by the Rakshasas, at
length regained the company of Rama. Lopamudra also, O timid one, endued
with youth and beauty, followed Agastya, renouncing all the objects of
enjoyment unattainable by men. And the intelligent and faultless Savitri
also followed the heroic Satyavan, the son of Dyumatsena, alone into the
world of Yama. Even like these chaste and beautiful ladies that I have
named, thou, O blessed girl, bloomest with every virtue. Do thou spend a
short while more that is measured by even a half month. And when the
thirteenth year is complete, thou wilt (again) become the Queen regnant
of a king.' Hearing these words, Draupadi said, 'Unable, O Bhima, to bear
my griefs, it is from grief alone that I have shed these tears. I do not
censure Yudhishthira. Nor is there any use in dwelling on the past. O
Bhima of mighty strength, come quickly forward to the work of the hour. O
Bhima, Kaikeyi, jealous of my beauty, always pains me by her endeavours
to prevent the king from taking a fancy to me. And understanding this
disposition of hers, the wicked-souled Kichaka of immoral ways constantly
solicits me himself. Angry with him for this, but then suppressing my
wrath I answer that wretch deprived of sense by lust, saying, 'O Kichaka,
protect thyself. I am the beloved queen and wife of five Gandharvas.
Those heroes in wrath will slay thee that art so rash.' Thus addressed,
Kichaka of wicked soul replied unto me, saying, 'I have not the least
fear of the Gandharvas, O Sairindhri of sweet smiles. I will slay hundred
thousand Gandharvas, encountering them in battle. Therefore, O timid one,
do thou consent.' Hearing all this, I again addressed the lust-afflicted
Suta, saying, 'Thou art no match for those illustrious Gandharvas. Of
respectable percentage and good disposition, I ever adhere to virtue and
never wish for the death of any one. It is for this that thou I vest, O
Kichaka!' At this, that wight of wicked soul burst out into a loud
laughter. And it came to pass that Kaikeyi previously urged by Kichaka,
and moved by affection for her brother, and desirous of doing him a good
turn, despatched me to him, saying 'Do thou, O Sairindhri, fetch wine
from Kichaka's quarter's!' On beholding me the Suta's son at first
addressed me in sweet words, and when that failed, he became exceedingly
enraged, and intended to use violence. Understanding the purpose of the
wicked Kichaka, I speedily rushed towards the place where the king was.
Felling me on the ground the wretch then kicked me in the very presence
of the king himself and before the eyes of Kanka and many others,
including charioteers, and royal favourites, and elephant-riders, and
citizens. I rebuked the king and Kanka again and again. The king,
however, neither prevented Kichaka, nor inflicted any chastisement on
him. The principal ally of king Virata in war, the cruel Kichaka reft of
virtue is loved by both the king and the queen. O exalted one, brave,
proud, sinful, adulterous, and engrossed in all objects of enjoyment, he
earneth immense wealth (from the king), and robs the possessions of
others even if they cry in distress. And he never walketh in the path of
virtue, nor doth he any virtuous act. Of wicked soul, and vicious
disposition, haughty and villainous, and always afflicted by the shafts
of Kama, though repulsed repeatedly, if he sees me again, he will outrage
me. I shall then surely renounce my life. Although striving to acquire
virtue (on my death) your highly meritorious acts will come to naught. Ye
that are now obeying your pledge, ye will lose your wife. By protecting,
one's wife one's offspring are protected, and by protecting one's
offspring, one's own self is protected. And it is because one begets
one's own self in one's wife that the wife is called Jaya[15] by the
wise. The husband also should be protected by the wife, thinking,--How
else will he take his birth in my womb?--I have heard it from Brahmanas
expounding the duties of the several orders that a Kshatriya hath no
other duty than subduing enemies. Alas, Kichaka kicked me in the very
presence of Yudhishthira the Just, and also of thyself, O Bhimasena of
mighty strength. It was thou, O Bhima, that didst deliver me from the
terrible Jatasura. It was thou also that with thy brothers didst vanquish
Jayadratha. Do thou now slay this wretch also who hath insulted me.
Presuming upon his being a favourite of the king, Kichaka, O Bharata,
hath enhanced my woe. Do thou, therefore, smash this lustful wight even
like an earthen pot dashed upon a stone. If, O Bharata, tomorrow's sun
sheds his rays upon him who is the source of many griefs of mine, I
shall, surely, mixing poison (with some drink), drink it up,--for I never
shall yield to Kichaka. Far better it were, O Bhima, that I should die
before thee.'

"Vaisampayana Continued, 'Having said this, Krishna, hiding her face in
Bhima's breast began to weep. And Bhima, embracing her, consoled her to
the best of his power. And having abundantly consoled that
slender-waisted daughter of Drupada by means of words fraught with grave
reason and sense, he wiped with his hands her face flooded with tears.
And thinking of Kichaka and licking with his tongue the corners of his
mouth, Bhima, filled with wrath thus spake to that distressed lady.'"



SECTION XXII

"Bhima said, 'I will, O timid one, do even as thou sayest. I will
presently slay Kichaka with all his friends. O Yajnaseni of sweet smiles,
tomorrow evening, renouncing sorrow and grief, manage to have a meeting
with Kichaka. The dancing-hall that the king of the Matsya hath caused to
be erected is used by the girls for dancing during the day. They repair,
however, to their homes at night. There in that hall, is an excellent and
well-placed wooden bed-stead. Even there I will make him see the spirits
of his deceased grandsires. But, O beautiful one, when thou holdest
converse with him, thou must manage it so that others may not espy thee."

"Vaisampayana continued, 'Having thus conversed with others, and shed
tears in grief, they waited for the dawn of that night with painful
impatience. And when the night had passed away, Kichaka, rising in the
morning, went to the palace, and accosted Draupadi saying, 'Throwing thee
down in the court I kicked thee in the presence of the king. Attacked by
mighty self, thou couldst not obtain protection. This Virata is in name
only the king of the Matsyas. Commanding the forces of this realm it is
I, who am the real lord of the Matsyas. Do thou, O timid one, accept me
cheerfully. I shall become thy slave. And, O thou of graceful hips, I
will immediately give thee a hundred nishkas, and engage a hundred male
and a hundred female servants (to tend thee), and will also bestow on
thee cars yoked with she-mules. O timid lady, let our union take place.'
Draupadi replied, 'O Kichaka, know even this is my condition. Neither thy
friends nor thy brothers should know thy union with me. I am a terror of
detection by those illustrious Gandharvas. Promise me this, and I yield
to thee.' Hearing this Kichaka said, 'I will, O thou of graceful hips, do
even as thou sayest. Afflicted by the god of love, I will, O beauteous
damsel, alone repair to thy abode for union with thee, O thou of thighs
round and tapering like the trunks of the plantain,--so that those
Gandharvas, effulgent as the sun, may not come to know of this act of
thine.' Draupadi said, 'Do thou, when it is dark, go to the dancing-hall
erected by the king of the Matsyas where the girls dance during the day,
repairing to their respective homes at night. The Gandharvas do not know
that place. We shall then without doubt, escape all censure.'

"Vaisampayana continued, 'Reflecting on the subject of her conversation
with Kichaka, that half a day seemed to Krishna as long as a whole month.
And the stupid Kichaka also, not knowing that it was Death that had
assumed the form of a Sairindhri, returning home experienced the greatest
delight. And deprived of sense by lust, Kichaka became speedily engaged
in embellishing his person with unguents and garlands and ornaments. And
while he was doing all this, thinking of that damsel of large eyes, the
day seemed to him to be without an end. And the beauty of Kichaka, who
was about to forsake his beauty for ever, seemed to heighten, like the
wick of a burning lamp about to expire. And reposing the fullest
confidence in Draupadi, Kichaka, deprived of his senses by lust and
absorbed in the contemplation of expected meeting, did not even perceive
that the day had departed. Meanwhile, the beautiful Draupadi approaching
her husband Bhima of the Kuru race, stood before him in the kitchen. And
that lady with tresses ending in beautiful curls then spake unto him,
saying, 'O chastiser of foes, even as thou hadst directed, I have given
Kichaka to understand that our meeting will take place in the
dancing-hall. Alone will he come at night to the empty hall. Slay him
there, O thou of mighty arms. Do thou, O son of Kunti, repair to that
dancing-hall, and take the life, O Pandava, of Kichaka, that son of a
Suta intoxicated with vanity. From vanity alone, that son of a Suta
slights the Gandharvas. O best of smiters, lift him up from the earth
even as Krishna had lifted up the Naga (Kaliya) from the Yamuna. O
Pandava, afflicted as I am with grief, wipe thou my tears, and blessed be
thou, protect thy own honour and that of thy race.'

"Bhima said, 'Welcome, O beauteous lady, Except the glad tidings thou
bringest me, I need, O thou of exceeding beauty, no other aid whatever.
The delight that I feel, O thou of great beauty, on hearing from thee
about my coming encounter with Kichaka, is equal to what I felt in
slaying Hidimva. I swear unto thee by Truth, by my brothers, and by
morality, that I will slay Kichaka even as the lord of the celestials
slew Vritra. Whether secretly or openly, I will crush Kichaka, and if the
Matsyas fight for him, then I will slay them too. And slaying Duryodhana
afterwards, I shall win back the earth. Let Yudhishthira, the son of
Kunti, continue to pay homage unto the king of Matsya.' Hearing these
words of Bhima, Draupadi said, 'In order that, O lord, thou mayst not
have to renounce the truth already pledged to me, do thou, O hero, slay
Kichaka in secret.' Bhima assuring her said, 'Even today I shall slay
Kichaka together with his friends unknown to others during the darkness
of the night. I shall, O faultless lady, crush, even as an elephant
crusheth a vela fruit, [16] the head of the wicked Kichaka who wisheth
for what is unattainable by him!'

"Vaisampayana continued, 'Repairing first to the place of assignation at
night, Bhima sat down, disguising himself. And he waited there in
expectation of Kichaka, like a lion lying in wait for a deer. And
Kichaka, having embellished his person as he chose, came to the
dancing-hall at the appointed time in the hope of meeting Panchali. And
thinking of the assignation, he entered the chamber. And having entered
that hall enveloped in deep gloom, that wretch of wicked soul came upon
Bhima of incomparable prowess, who had come a little before and who was
waiting in a corner. And as an insect approacheth towards a flaming fire,
or a puny animal towards a lion, Kichaka approached Bhima, lying down in
a bed and burning in anger at the thought of the insult offered to
Krishna, as if he were the Suta's Death. And having approached Bhima,
Kichaka possessed by lust, and his heart and soul filled with ecstacy
smilingly said, 'O thou of pencilled eye-brows, to thee I have already
given many and various kinds of wealth from the stores earned by me, as
well as hundred maids and many fine robes, and also a mansion with an
inner apartment adorned with beauteous and lovely and youthful maid
servants and embellished by every kind of sports and amusements And
having set all those apart for thee, I have speedily come hither. And all
on a sudden, women have begun to praise me, saying, 'There is not in this
world any other person like unto thee in beauty and dress!' Hearing this,
Bhima said, 'It is well that thou art handsome, and it is well thou
praisest thyself. I think, however, that thou hadst never before this
such pleasurable touch! Thou hast an acute touch, and knowest the ways of
gallantry. Skilled in the art of love-making, thou art a favourite with
women. There is none like thee in this world!'

"Vaisampayana continued, 'Saying this, that son of Kunti, the
mighty-armed Bhima of terrible prowess, suddenly rose up, and laughingly
said, 'Thy sister, O wretch, shall today behold thee dragged by me to the
ground, like a mighty elephant, huge as a mountain, dragged to the ground
by a lion. Thyself slain Sairindhri will live in peace, and we, her
husbands, will also live in peace.' Saying this, the mighty Bhima seized
Kichaka by the hairs of his head, which were adorned with garlands. And
thus seized with force by the hair, that foremost of mighty persons,
Kichaka, quickly freed his hair and grasped the arms of Bhima. And then
between those lions among men, fired with wrath, between that chief of
the Kichaka clan, and that best of men, there ensued a hand-to-hand
encounter, like that between two powerful elephants for a female elephant
in the season of spring, or like that which happened in days of yore
between those lions among monkeys, the brothers Vali and Sugriva. And
both equally infuriate and both eager for victory, both those combatants
raised their arms resembling snakes furnished with five hoods, and
attacked each other with their nails and teeth, wrought up to frenzy of
wrath. Impetuously assailed by the powerful Kichaka in that encounter,
the resolute Bhima did not waver a single step. And locked in each
other's embraces and dragging each other, they fought on like two mighty
bulls. And having nails and teeth for their weapons, the encounter
between them was fierce and terrible like that of two furious tigers. And
felling each other in fury, they encountered each other like a couple of
elephants with rent temples. And the mighty Bhima then seized Kichaka,
and Kichaka, that foremost of strong persons threw Bhima down with
violence. And as those mighty combatants fought on, the crash of their
arms produced a loud noise that resembled the clatter of splitting
bamboos. Then Vrikodara throwing Kichaka down by main force within the
room, began to toss him about furiously even as a hurricane tosseth a
tree. And attacked thus in battle by the powerful Bhima, Kichaka grew
weak and began to tremble. For all that, however, he tugged at the
Pandava to the best of his power. And attacking Bhima, and making him
wave a little, the mighty Kichaka struck him with his knees and brought
him down to the ground. And overthrown by the powerful Kichaka, Bhima
quickly rose up like Yama himself with mace in hand. And thus that
powerful Suta and the Pandava, intoxicated with strength and challenging
each other, grappled with each other at midnight in that solitary place.
And as they roared at each other in wrath, that excellent and strong
edifice began to shake every moment. And slapped on the chest by the
mighty Bhima, Kichaka fired with wrath moved not a single pace. And
bearing for a moment only that onslaught incapable of being born on
earth, the Suta, overpowered by Bhima's might, became enfeebled. And
seeing him waning weak, Bhima endued with great strength forcibly drew
Kichaka towards his breast, and began to press hard. And breathing hard
again and again in wrath, that best of victors, Vrikodara, forcibly
seized Kichaka by the hair. And having seized Kichaka, the mighty 'Bhima
began to roar like a hungry tiger that hath killed a large animal. And
finding him exceedingly exhausted, Vrikodara bound him fast with his
arms, as one binds a beast with a cord. And then Bhima began for a long
while, to whirl the senseless Kichaka, who began to roar frightfully like
a broken trumpet.[17] And in order to pacify Krishna's wrath Vrikodara
grasped Kichaka's throat with his arms and began to squeeze it. And
assailing with his knees the waist of that worst of the Kichakas, all the
limbs of whose body had been broken into fragments and whose eye-lids
were closed, Vrikodara slew him, as one would slay a beast. And beholding
Kichaka entirely motionless, the son of Pandu began to roll him about on
the ground. And Bhima then said, 'Slaying this wretch who intended to
violate our wife,--this thorn in the side of Sairindhri, I am freed from
the debt I owed to my brothers, and have attained perfect peace.' And
having said this, that foremost of men, with eyes red in wrath,
relinquished his hold of Kichaka, whose dress and ornaments had been
thrown off his person, whose eyes were rolling, and whose body was yet
trembling. And that foremost of mighty persons, squeezing his own hands,
and biting his lips in rage, again attacked his adversary and thrust his
arms and legs and neck and head into his body like the wielder of the
Pinaka reducing into shapeless mass the deer, which form sacrifice had
assumed in order to escape his ire. And having; crushed all his limbs,
and reduced him into a ball of flesh, the mighty Bhimasena showed him
unto Krishna. And endued with mighty energy that hero then addressed
Draupadi, that foremost of all women, saying, 'Come princess of Panchala,
and see what hath become of that lustful wretch!' And saying this, Bhima
of terrible prowess began to press with his feet the body of that wicked
wight. And lighting a torch then and showing Draupadi the body of
Kichaka, that hero addressed her, saying, 'O thou of tresses ending in
beautiful curls, those that solicit thee, endued as thou art with an
excellent disposition and every virtue, will be slain by me even as this
Kichaka hath been, O timid one.' And having accomplished that difficult
task so highly agreeable to Krishna--having indeed slain Kichaka and
thereby pacified his wrath, Bhima bade farewell to Krishna, the daughter
of Drupada, and quickly went back to the kitchen. And Draupadi also, that
best of women, having caused Kichaka to be slain had her grief removed
and experienced the greatest delight. And addressing the keepers of the
dancing-hall, she said, 'Come ye and behold Kichaka who had violated
after other people's wives lieth down here, slain by my Gandharva
husbands.' And hearing these words the guards of the dancing hall soon
came by thousands to that spot, torches in hand. And repairing to that
room, they beheld the lifeless Kichaka thrown on the ground, drenched
with blood. And beholding him without arms and legs, they were filled
with grief. And as they gazed at Kichaka, they were struck with
amazement. And seeing that superhuman act, viz., the overthrow of
Kichaka, they said, 'Where is his neck, and where are his legs?' And
beholding him in this plight they all concluded that he had been killed
by a Gandharva.'"



SECTION XXII

"Vaisampayana said, 'Then all the relatives of Kichaka, arriving at that
place, beheld him there and began to wail aloud, surrounding him on all
sides. And beholding Kichaka with every limb mangled, and lying like a
tortoise dragged to dry ground from the water, all of them were overcome
with exceeding fright, and the bristles of their bodies stood on end. And
seeing him crushed all over by Bhima, like a Danava by Indra, they
proceeded to take him outside, for performing his funeral obsequies. And
then those persons of the Suta clan thus assembled together espied
Krishna of faultless limbs hard by, who stood reclining on a pillar. And
all the Kichakas assembled there, exclaimed, 'Let this unchaste woman be
slain for whom Kichaka hath himself lost his life. Or, without slaying
her here, let us cremate her with him that had lusted after her,--for it
behoveth us to accomplish in every way what is agreeable to that deceased
son of Suta.' And then they addressed Virata, saying, 'It is for her sake
that Kichaka hath lost his life. Let him, therefore, be cremated along
with her. It behoveth thee to grant this permission.' Thus addressed by
them, king Virata, O monarch, knowing fully well the prowess of the Suta
gave his assent to Sairindhri being burnt along with the Suta's son. And
at this, the Kichakas approaching the frightened and stupefied Krishna of
lotus-like eyes, seized her with violence. And binding that damsel of
slender-waist and placing her upon the bier, they set out with great
energy towards the cemetary. And, O king, while thus forcibly carried
towards the cemetary by those sons of the Suta tribe, the blameless and
chaste Krishna living under the protections of her lords, then wailed
aloud for the help of her husbands, saying, 'Oh, let Jaya, and Jayanta,
and Vijaya and Jayatsena, and Jayadvala listen to my words. The Sutas are
taking me away. Let those illustrious Gandharvas endued with speed of
hand, the clatter of whose cars is loud and the twang of whose bowstrings
in the midst of the mighty conflict are heard like the roar of thunder,
listen to my words,--the Sutas are taking me away!'

"Vaisampayana continued, 'Hearing those sorrowful words and lamentations
of Krishna, Bhima, without a moment's reflection started up from his bed
and said, 'I have heard, O Sairindhri the words thou hast spoken. Thou
hast, therefore, O timid lady, no more fear at the hands of the Sutas.

"Vaisampayana continued, 'Having said this, the mighty-armed Bhima
desirous of slaying the Kichakas, began to swell his body. And carefully
changing his attire, he went out of the palace by a wrong egress. And
climbing over a wall by the aid of a tree, he proceeded towards the
cemetary whither the Kichakas had gone. And having leapt over the wall,
and gone out of the excellent city, Bhima impetuously rushed to where the
Sutas were. And, O monarch, proceeding towards the funeral pyre he beheld
a large tree, tall as palmyra-palm, with gigantic shoulders and withered
top. And that slayer of foes grasping with his arms that tree measuring
ten Vyamas, uprooted it, even like an elephant, and placed it upon his
shoulders. And taking up that tree with trunk and branches and measuring
ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself,
mace in hand. And by the impetus of his rush[18] banians and peepals and
Kinsukas falling down on the earth lay in clusters. And beholding that
Gandharva approach them like a lion in fury, all the Sutas trembling with
fear and greatly distressed, became panic-struck. And they addressed each
other, saying, 'Lo, the powerful Gandharva cometh hither, filled with
rage, and with an upraised tree in hand. Let Sairindhri, therefore, from
whom this danger of ours hath arisen, be set free.' And beholding the
tree that had been uprooted by Bhimasena, they set Draupadi free and ran
breathlessly towards the city And seeing them run away, Bhima, that
mighty son of the Wind-god, despatched, O foremost of kings, by means of
that tree, a hundred and five of them unto the abode of Yama, like the
wielder of the thunderbolt slaying the Danavas. And setting Draupadi free
from her bonds, he then, O king, comforted her. And that mighty-armed and
irrepressible Vrikodara, the son of Pandu, then addressed the distressed
princess of Panchala with face bathed in tears, saying, 'Thus, O timid
one, are they slain that wrong thee without cause. Return, O Krishna, to
the city. Thou hast no longer any fear; I myself will go to the Virata's
kitchen by another route.'

"Vaisampayana continued, 'It was thus, O Bharata, that a hundred and five
of those Kichakas were slain. And their corpses lay on the ground, making
the place look like a great forest overspread with uprooted trees after a
hurricane. Thus fell those hundred and five Kichakas. And including
Virata's general slain before, the slaughtered Sutas numbered one hundred
and six. And beholding that exceedingly wonderful feat, men and women
that assembled together, were filled with astonishment. And the power of
speech, O Bharata, was suspended in every one.'"



SECTION XXIV

"Vaisampayana said, 'And beholding the Sutas slain, the citizens went to
the king, and represented unto him what had happened, saying, 'O king,
those mighty sons of the Sutas have all been slain by the Gandharvas.
Indeed, they lie scattered on the earth like huge peaks of mountains
riven by thunder. Sairindhri also, having been set free, returneth to thy
palace in the city. Alas, O king, if Sairindhri cometh, thy entire
kingdom will be endangered. Sairindhri is endued with great beauty; the
Gandharvas also here exceedingly powerful. Men again, without doubt, are
naturally sexual. Devise, therefore, O king, without delay, such means
that in consequence of wrongs done to Sairindhri, thy kingdom may not
meet with destruction.' Hearing those words of theirs, Virata, that lord
of hosts, said unto them, 'Do ye perform the last rites of the Sutas. Let
all the Kichakas be burnt, in one blazing pyre with gems and fragrant
unguents in profusion.' And filled with fear, the king then addressed his
queen Sudeshna, saying, 'When Sairindhri comes back, do thou tell her
these words from me, 'Blessed be thou, O fair-faced Sairindhri. Go thou
whithersoever thou likest. The king hath been alarmed, O thou of graceful
hips, at the defeat already experienced at the hands of the Gandharvas.
Protected as thou art by the Gandharvas, I dare not personally say all
this to thee. A woman, however, cannot offend, and it is for this that I
tell thee all this through a woman.'

"Vaisampayana continued, 'Thus delivered by Bhimasena after the slaughter
of the Sutas, the intelligent and youthful Krishna relieved from all her
fears, washed her limbs and clothes in water, and proceeded towards the
city, like a doe frightened by a tiger. And beholding her, the citizens,
O king, afflicted with the fear of the Gandharvas fled in all directions.
And some of them went so far as to shut their eyes. And then, O king at
the gate of the kitchen, the princess of Panchala saw Bhimasena staying,
like an infuriate elephant of gigantic proportions. And looking upon him
with wonder-expanded eyes, Draupadi, by means of words intelligible to
them alone, said, 'I bow unto that prince of the Gandharvas, who hath
rescued me.' At these words of her, Bhima said, 'Hearing these words of
hers in obedience to whom those persons were hitherto living in the city,
they will henceforth range here, regarding themselves as freed from the
debt.'[19]

"Vaisampayana continued, 'Then she beheld the mighty-armed Dhananjaya, in
the dancing-hall instructing king Virata's daughters in dancing. And
issuing with Arjuna from the dancing-hall, all those damsels came to
Krishna who had arrived there, and who had been persecuted so sorely, all
innocent though she was. And they said, 'By good luck also it is, O
Sairindhri, that thou hast been delivered from thy dangers. By good luck
it is that thou hast returned safe. And by good luck also it is that
those Sutas have been slain that had wronged thee, innocent though thou
art.' Hearing this, Virhannala said, 'How hast thou, O Sairindhri, been
delivered? And how have those sinful wretches been slain? I wish to learn
all this from thee exactly as it occurred.' Sairindhri replied, 'O
blessed Vrihannala, always passing thy days happily in the apartments of
the girls, what concern hast thou with Sairindhri's fate to say? Thou
hast no grief to bear that Sairindhri hath to bear! It is for this, that
thou askest me thus, distressed as I am in ridicule.' Thereat Vrihannala
said, 'O blessed one, Vrihannala also hath unparalleled sorrows of her
own. She hath become as low as a brute. Thou dost not, O girl, understand
this. I have lived with thee, and thou, too hast lived with us. When,
therefore, thou art afflicted with misery, who is it that will not, O
thou of beautiful hips, feel it? But no one can completely read another's
heart. Therefore it is, O amiable one, that thou knowest not my heart!'

"Vaisampayana continued, 'Then Draupadi, accompanied by those girls
entered the royal abode, desirous of appearing before Sudeshna. And when
she came before the queen, Virata's wife addressed her at the command of
the king, saying, 'Do thou, O Sairindhri, speedily go whithersoever thou
likest. The king, good betide thee, hath been filled with fear at this
discomfiture at the hands of the Gandharvas. Thou art, O thou of graceful
eye-brows, young and unparalleled on earth in beauty. Thou art, besides,
an object of desire with men. The Gandharvas again, are exceedingly
wrathful.' Thereat Sairindhri said, 'O beauteous lady, let the king
suffer me to live here for only thirteen days more. Without doubt, the
Gandharvas also will be highly obliged at this. They will then convey me
hence and do what would be agreeable to Virata. Without doubt, the king,
by doing this, with his friends, will reap great benefit.'"



SECTION XXV

"Vaisampayana said, 'At the slaughter of Kichaka and brothers, people, O
king, thinking of this terrible feat, were filled with surprise. And in
the city and the provinces it was generally bruited about that for
bravery the king's Vallava and Kichaka were both mighty warriors. The
wicked Kichaka, however, had been an oppressor of men and a dishonourer
of other people's wives. And it was for this that wicked of sinful soul
had been slain by the Gandharvas. And it was thus, O king, that people
began to speak, from province to province of the invincible Kichaka, that
slayer of hostile ranks.

'Meanwhile, the spies employed by Dhritarashtra's son, having searched
various villages and towns and kingdoms and done all that they had been
commanded to do and completed their examination, in the manner directed,
of the countries indicated in their orders, returned to Nagarupa,
gratified with at least one thing that they had learnt.[20] And seeing
Dhritarashtra's son king Duryodhana of the Kuru race seated in his court
with Drona and Karna and Kripa, with the high-souled Bhishma, his own
brothers, and those great warriors--the Trigartas, they addressed him,
saying, 'O lord of men, great hath been the care always bestowed by us in
the search after the sons of Pandu in that mighty forest. Searched have
we through the solitary wilderness abounding with deer and other animals
and overgrown with trees and creepers of diverse kind. Searched have we
also in arbours of matted woods and plants and creepers of every species,
but we have failed in discovering that track by which Pritha's son of
irrepressible energy may have gone. Searched have we in these and other
places for their foot-prints. Searched have we closely, O king, on
mountain tops and in inaccessible fastnesses, in various kingdoms and
provinces teeming with people, in encampments and cities. No trace have
yet been found of the sons of Pandu. Good betide thee, O bull among men,
it seems that they have perished without leaving a mark behind. O
foremost of warriors, although we followed in the track of those
warriors, yet, O best of men, we soon lost their footprints and do not
know their present residence. O lord of men, for some time we followed in
the wake of their charioteers. And making our inquiries duly, we truly
ascertained what we desired to know. O slayer of foes, the charioteers
reached Dwaravati without the sons of Pritha among them. O king, neither
the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas. O
bull of the Bharata race, we have not been able to discover either their
track or their present abode. Salutations to thee, they are gone for
good. We are acquainted with the disposition of the sons of Pandu and
know something of the feats achieved by them. It behoveth thee,
therefore, O lord of men, to give us instructions, O monarch, as to what
we should next do in the search after the sons of Pandu. O hero, listen
also to these agreeable words of ours, promising great good to thee. King
Matsya's commander, Kichaka of wicked soul, by whom the Trigartas, O
monarch, were repeatedly vanquished and slain with mighty force, now
lieth low on the ground with all his brothers, slain, O monarch, by
invisible Gandharvas during the hours of darkness, O thou of unfading
glory. Having heard this delightful news about the discomfiture of our
enemies, we have been exceedingly gratified, O Kauravya. Do thou now
ordain what should next be done.'"



SECTION XXVI

(Go-harana Parva)

"Vaisampayana said, 'Having listened to these words of his spies, king
Duryodhana reflected inwardly for some time and then addressed his
courtiers, saying, 'It is difficult to ascertain the course of events
definitely. Discern ye all, therefore, whither the sons of Pandu have
gone, of this thirteenth year which they are to pass undiscovered by us
all, the greater part hath already expired. What remains is by much the
smaller. If, indeed, the sons of Pandu can pass undiscovered what remains
of this year, devoted to the vow of truth as they are, they will then
have fulfilled their pledge. They will then return like mighty elephants
with temporal juice trickling down, or like snakes of virulent poison.
Filled with wrath, they will, without doubt, be inflicters of terrible
chastisement on the Kurus. It behoveth ye, therefore, to make such
efforts without loss of time as may induce the sons of Pandu, acquainted
as they are with the proprieties of time, and staying as they now are in
painful disguise, to re-enter the woods suppressing their rage. Indeed,
adopt ye such means as may remove all causes of quarrel and anxiety from
the kingdom, making it tranquil and foeless and incapable of sustaining a
diminution of territory.' Hearing these words of Duryodhana, Kama said,
'Let other spies, abler and more cunning, and capable of accomplishing
their object, quickly go hence, O Bharata. Let them, well-disguised,
wander through swelling kingdoms and populous provinces, prying into
assemblies of the learned and delightful retreats of provinces. In the
inner apartments of palaces, in shrines and holy spots, in mines and
diverse other regions, the sons of Pandu should be searched after with
well-directed eagerness. Let the sons of Pandu who are living in disguise
be searched after by well-skilled spies in large numbers, devoted to
their work, themselves well-disguised, and all well-acquainted with the
objects of their search. Let the search be made on the banks of rivers,
in holy regions, in villages and towns, in retreats of ascetics, in
delightful mountains and mountain-caves.' When Karna ceased, Duryodhana's
second brother Dussasana, wedded to a sinful disposition, then addressed
his eldest brother and said, 'O monarch, O lord of men, let those spies
only in whom we have confidence, receiving their rewards in advance, once
more go after the search. This and what else hath been said by Karna have
our fullest approval. Let all the spies engage themselves in the search
according to the directions already given. Let these and others engage in
the search from province to province according to approved rules. It is
my belief, however, that the track the Pandavas have followed or their
present abode or occupation will not be discovered. Perhaps, they are
closely concealed; perhaps, they have gone to the other side of the
ocean. Or, perhaps, proud as they are of their strength and Courage, they
have been devoured by wild beasts; or perhaps, having been overtaken by
some unusual danger, they have perished for eternity. Therefore, O prince
of the Kuru race, dispelling all anxieties from thy heart, achieve what
thou wilt, always acting according to thy energy.'"



SECTION XXVII

"Vaisampayana said, "Endued with mighty energy and possessed of great
discernment, Drona then said, 'Persons like the sons of Pandu never
perish nor undergo discomfiture. Brave and skilled in every science,
intelligent and with senses under control, virtuous and grateful and
obedient to the virtuous Yudhishthira, ever following in the wake of
their eldest brother who is conversant with the conclusions of policy and
virtue and profit, who is attached to them as a father, and who strictly
adhereth to virtue and is firm in truth,--persons like them that are thus
devoted to their illustrious and royal brother, who gifted with great
intelligence, never injureth any body and who in his turn himself obeyeth
his younger brothers, never perish in this way. Why, then, should not
(Yudhishthira) the son of Pritha possessing a knowledge of policy, be
able to restore the prosperity of his brothers who are so obedient and
devoted and high-souled? It is for this that they are carefully waiting
for the arrival of their opportunity. Men such as these never perish.
This is what I see by my intellect. Do, therefore, quickly and without
loss of time, what should now be done, after proper reflection. And let
also the abode which the sons of Pandu with souls under control as
regards every purpose of life, are to occupy, be now settled. Heroic and
sinless and possessed of ascetic merit, the Pandavas are difficult to be
discovered (within the period of non-discovery). Intelligent and
possessed of every virtue, devoted to truth and versed in the principles
of policy, endued with purity and holiness, and the embodiment of
immeasurable energy, the son of Pritha is capable of consuming (his foes)
by a glance alone of his eyes. Knowing all this, do what is proper. Let
us, therefore, once more search after them, sending Brahmanas and
Charanas, ascetics crowned with success, and others of this kind who may
have a knowledge of those heroes!'"



SECTION XXVIII

"Vaisampayana said, 'Then that grandsire of the Bharatas, Bhishma the son
of Sutanu, conversant with the Vedas, acquainted with the proprieties of
time and place, and possessing a knowledge of every duty of morality,
after the conclusion of Drona's speech, applauded the words of the
preceptor and spake unto the Bharatas for their benefit these words
consistent with virtue, expressive of his attachment to the virtuous
Yudhishthira, rarely spoken by men that are dishonest, and always meeting
with the approbation of the honest. And the words that Bhishma spake were
thoroughly impartial and worshipped by the wise. And the grandsire of the
Kurus said, 'The words that the regenerate Drona acquainted with the
truth of every affair hath uttered, are approved by me. I have no
hesitation in saying so. Endued with every auspicious mark, observant of
virtuous vows, possessed of Vedic lore, devoted to religious observances,
conversant with various sciences, obedient to the counsels of the aged,
adhering to the vow of truth, acquainted with the proprieties of time,
observant of the pledge they have given (in respect of their exile), pure
in their behaviour, ever adhering to the duties of the Kshatria order,
always obedient to Kesava, high-souled, possessed of great strength, and
ever-bearing the burthens of the wise, those heroic ones can never wither
under misfortune. Aided by their own energy, sons of Pandu who are now
leading a life of concealment in obedience to virtue, will surely never
perish. It is even this that my mind surmiseth. Therefore, O Bharata, I
am for employing the aid of honest counsel in our behaviour towards the
sons of Pandu. It would not be the policy of any wise man to cause them
to be discovered now by means of spies,[21] what we should do unto the
sons of Pandu, I shall say, reflecting with the aid of the intellect.
Know that I shall say nothing from ill will to thee. People like me
should never give such counsels to him that is dishonest, for only
counsels (like those I would give) should be offered unto them that are
honest. Counsels, however, that are evil, should under no circumstances
be offered. He, O child, that is devoted to truth and obedient to the
aged, he, indeed, that is wise, while speaking in the midst of an
assembly, should under all circumstances speak the truth, if the
acquisition of virtue be an object with him. I should, therefore, say
that I think differently from all those people here, in respect of the
abode of Yudhishthira the just in this the thirteenth year of his exile.
The ruler, O child, of the city or the province where king Yudhishthira
resides cannot have any misfortune. Charitable and liberal and humble and
modest must the people be of the country where king Yudhishthira resides.
Agreeable in speech, with passions under control, observant of truth,
cheerful, healthy, pure in conduct, and skilful in work must the people
be of the country where king Yudhishthira resides. The people of the
place, where Yudhishthira is, cannot be envious or malicious, or vain, or
proud, but must all adhere to their respective duties. Indeed, in the
place where Yudhishthira resides, Vedic hymns will be chanted all around,
sacrifices will be performed, the last full libations will always be
poured, [22] and gifts to Brahmanas will always be in profusion. There
the clouds, without doubt, pour abundant rain, and furnished with good
harvest the country will ever be without fear. There the paddy will not
be without grain, fruits will not be bereft of juice, floral garlands
will not be without fragrance, and the conversation of men will always be
full of agreeable words. There where king Yudhishthira resides, the
breezes will be delicious, the meetings of men will always be friendly,
and cause of fear there will be none. There kine will be plentiful,
without any of them being lean-fleshed or weak, and milk and curds and
butter will all be savoury and nutritious. There where king Yudhishthira
resides, every kind of corn will be full of nutrition and every edible
full of flavour. There where king Yudhishthira resides, the objects of
all the senses, viz.,--taste, touch, smell, and hearing, will be endued
with excellent attributes. There where king Yudhishthira resides, the
sights and scenes will be gladdening. And the regenerate ones of that
place will be virtuous and steady in observing their respective duties.
Indeed, in the country where the sons of Pandu may have taken up their
abode during this thirteenth year of their exile, the people will be
contented and cheerful, pure in conduct and without misery of any kind.
Devoted to gods and guests and the worship of these with their whole
soul, they will be fond of giving away, and filled with great energy,
they will all be observant of eternal virtue. There where king
Yudhishthira resides, the people, eschewing all that is evil, will be
desirous of achieving only what is good. Always observant of sacrifices
and pure vows, and hating untruth in speech, the people of the place
where king Yudhishthira may reside will always be desirous of obtaining
what is good, auspicious and beneficial. There where Yudhishthira
resides, the people will certainly be desirous of achieving what is good,
and their hearts will always incline towards virtue, and their vows being
agreeable they themselves are ever-engaged in the acquisition of
religious merit. O child, that son of Pritha in whom are intelligence and
charity, the highest tranquillity and undoubted forgiveness, modesty and
prosperity, and fame and great energy and a love for all creatures, is
incapable of being found out (now that he hath concealed himself) even by
Brahmanas, let alone ordinary persons. The wise Yudhishthira is living in
close disguise in regions whose characteristics I have described.
Regarding his excellent mode of life, I dare not say anything more.
Reflecting well upon all this, do without loss of time what thou mayst
think to be beneficial, O prince of the Kuru race, if indeed, thou hast
any faith in me.'"



SECTION XXIX

"Vaisampayana said, 'Then Saradwata's son, Kripa said, 'What the aged
Bhishma hath said concerning the Pandavas is reasonable, suited to the
occasion, consistent with virtue and profit, agreeable to the ear,
fraught with sound reason, and worthy of him. Listen also to what I would
say on this subject. It behoveth thee to ascertain the track they have
followed and their abode also by means of spies,[23] and to adopt that
policy which may bring about thy welfare. O child, he that is solicitous
of his welfare should not disregard even an ordinary foe. What shall I
say, then, O child, of the Pandavas who are thorough masters of all
weapons in battle. When, therefore, the time cometh for the reappearance
of the high-souled Pandavas, who, having entered the forest,[24] are now
passing their days in close disguise, thou shouldst ascertain thy
strength both in thy own kingdom and in those of other kings. Without
doubt, the return of the Pandavas is at hand. When their promised term of
exile is over, the illustrious and mighty sons of Pritha, endued with
immeasurable prowess, will come hither bursting with energy. Do thou,
therefore, in order to conclude an advantageous treaty with them, have
recourse to sound policy and address thyself to increase thy forces and
improve the treasury. O child, ascertaining all these, reckon thou thy
own strength in respect of all thy allies weak and strong.[25]
Ascertaining the efficiency, and weakness, and indifference of thy
forces, as also who amongst them are well-affected and who are
disaffected, we should either fight the foe or make treaty with him.
Having recourse to the arts of conciliation, disunion, chastisement,
bribery, presents and fair behaviour, attack thy foes and subdue the weak
by might, and win over thy allies and troops and by soft speeches. When
thou hast (by these means) strengthened thy army and filled thy treasury,
entire success will be thine. When thou hast done all this, thou wilt be
able to fight with powerful enemies that may present themselves, let
alone the sons of Pandu deficient in troops animals of their own. By
adopting all these expedients according to the customs of thy order, thou
wilt, O foremost of men, attain enduring happiness in due time!'"



SECTION XXX

"Vaisampayana said, 'Discomfited before, O monarch, many a time and oft
by Matsya's Suta Kichaka aided by the Matsyas and the Salyas, the mighty
king of the Trigartas, Susarman, who owned innumerable cars, regarding
the opportunity to be a favourable one, then spoke the following words
without losing a moment. And, O monarch, forcibly vanquished along with
his relatives by the mighty Kichaka, king Susarman, eyeing Karna in
askance, spoke these words unto Duryodhana, 'My kingdom hath many a time
been forcibly invaded by the king of the Matsyas. The mighty Kichaka was
that king's generalissimo. Crooked and wrathful and of wicked soul, of
prowess famed over all the world, sinful in deeds and highly cruel, that
wretch, however, hath been slain by the Gandharvas, Kichaka being dead,
king Virata, shorn of pride and his refuge gone, will, I imagine, lose
all courage I think, we ought now to invade that kingdom, if it pleases
thee, O sinless one, as also the illustrious Karna and all the Kauravas.
The accident that hath happened is, I imagine, a favourable one for us.
Let us, therefore, repair to Virata's kingdom abounding in corn. We will
appropriate his gems and other wealth of diverse kinds, and let us go to
share with each other as regards his villages and kingdom. Or, invading
his city by force, let us carry off by thousands his excellent kine of
various species. Uniting, O king, the forces of the Kauravas and the
Trigartas, let us lift his cattle in droves. Or, uniting our forces well,
we will check his power by forcing him to sue for peace. Or, destroying
his entire host, we will bring Matsya under subjection. Having brought
him under subjection by just means, we will live in our kingdom happily,
while thy power also will, without doubt, be enhanced.' Hearing these
words of Susarman, Karna addressed the king, saying, 'Susarman hath
spoken well; the opportunity is favourable and promises to be profitable
to us. Therefore, if it pleases thee, O sinless one, let us, drawing up
our forces in battle array and marshalling them in divisions, speedily
set out. Or, let the expedition be managed as Saradwata's son Kripa, the
preceptor Drona, and the wise and aged grandsire of the Kurus may think.
Consulting with each other, let us, O lord of earth, speedily set out to
attain our end. What business have we with the sons of Pandu, destitute
as they are of wealth, might, and prowess? They have either disappeared
for good or have gone to the abode of Yama? We will, O king, repair
without anxiety to Virata's city, and plunder his cattle and other wealth
of diverse kinds.'

"Vaisampayana continued, 'Accepting these words of Karna, the son of
Surya, king Duryodhana speedily commanded his brother Dussasana, born
immediately after him and always obedient to his wishes, saying,
'Consulting with the elders, array without delay, our forces. We will,
with all the Kauravas go to the appointed place. Let also the mighty
warrior, king Susarman, accompanied by a sufficient force with vehicles
and animals, set out with the Trigartas for the dominions of Matsyas. And
let Susarman proceed first, carefully concealing his intention. Following
in their wake, we will set out the day after in close array, for the
prosperous dominions of king Matsya. Let the Trigartas, however, suddenly
repair to the city of Virata, and coming upon the cowherds, seize that
immense wealth (of kine). We also marching in two divisions, will seize
thousands of excellent kine furnished with auspicious marks.'

"Vaisampayana continued, 'Then, O Lord of earth, those warriors, the
Trigartas, accompanied by their infantry of terrible prowess, marched
towards the south-eastern direction, intending to wage hostilities with
Virata from the desire of seizing his kine. And Susarman set out on the
seventh day of the dark fortnight for seizing the kine. And then, O king,
on the eighth day following of the dark fortnight, the Kauravas also
accompanied by all their troops, began to seize the kine by thousands."



SECTION XXXI

"Vaisampayana said, 'O mighty king, entering into king Virata's service,
and dwelling in disguise in his excellent city, the high-souled Pandavas
of immeasurable prowess, completed the promised period of non-discovery.
And after Kichaka had been slain, that slayer of hostile heroes, the
mighty king Virata began to rest his hopes on the sons of Kunti. And it
was on the expiry of the thirteenth year of their exile, O Bharata, that
Susarman seized Virata's cattle by thousands. And when the cattle had
been seized, the herdsman of Virata came with great speed to the city,
and saw his sovereign, the king of Matsyas, seated on the throne in the
midst of wise councillors, and those bulls among men, the sons of Pandu,
and surrounded by brave warriors decked with ear-rings and bracelets. And
appearing before that enhancer of his dominion--King Virata seated in
court--the herdsman bowed down unto him, and addressed him, saying, 'O
foremost of kings, defeating and humiliating us in battle along with our
friends the Trigartas are seizing thy cattle by hundreds and by
thousands. Do thou, therefore, speedily rescue them. Oh, see that they
are not lost to thee.' Hearing these words, the king arrayed for battle
the Matsya force abounding in cars and elephants and horses and infantry
and standards. And kings and princes speedily put on, each in its proper
place,[26] their shining and beautiful armour worthy of being worn by
heroes. And Virata's beloved brother, Satanika, put on a coat of mail
made of adamantine steel, adorned with burnished gold. And Madirakshya,
next in birth to Satanika, put on a strong coat of mail plated with
gold[27] and capable of resisting every weapon. And the coat of mail that
the king himself of the Matsyas put on was invulnerable and decked with a
hundred suns, a hundred circles, a hundred spots, and a hundred eyes. And
the coat of mail that Suryadatta[28] put on was bright as the sun, plated
with gold, and broad as a hundred lotuses of the fragrant (Kahlara)
species. And the coat of mail that Virata's eldest son, the heroic
Sanksha, put on was impenetrable and made of burnished steel, and decked
with a hundred eyes of gold. And it was thus that those god-like and
mighty warriors by hundreds, furnished with weapons, and eager for
battle, each donned his corselet. And then they yoked unto their
excellent cars of white-hue steeds equipped in mail. And then was
hoisted--Matsya's glorious standard on his excellent car decked with gold
and resembling the sun or the moon in its effulgence. And other Kshatriya
warriors also raised on their respective cars gold-decked standards of
various shapes and devices. And king Matsya then addressed his brother
Satanika born immediately after him, saying, 'Kanka and Vallava and
Tantripala and Damagranthi of great energy will, as it appears to me
fight, without doubt. Give thou unto them cars furnished with banners and
let them case their persons in beautiful coats of mail that should be
both invulnerable and easy to wear. And let them also have weapons.
Bearing such martial forms and possessed of arms resembling the trunk of
mighty elephants, I can never persuade myself that they cannot fight.'
Hearing these words of the king, Satanika, O monarch, immediately ordered
cars for those sons of Pritha, viz., the royal Yudhishthira, and Bhima,
and Nakula, and Sahadeva, and commanded by the king, the charioteers,
with cheerful hearts and keeping loyalty in view, very soon got cars
ready (for the Pandavas). And those repressers of foes then donned those
beautiful coats of mail, invulnerable and easy to wear, that Virata had
ordered for those heroes of spotless fame. And mounted on cars yoked with
good steeds, those smiters of hostile ranks, those foremost of men, the
sons of Pritha, set out with cheerful hearts. Indeed, those mighty
warriors skilled in fight, those bulls of the Kuru race and sons of
Pandu, those four heroic brothers possessed of prowess incapable of being
baffled, mounting on cars decked with gold, together set out, following
Virata's wake. And infuriate elephants of terrible mien, full sixty years
of age, with shapely tusks and rent temples and juice trickling down and
looking (on that account) like cloud pouring rain and mounted by trained
warriors skilled in fight, followed the king like unto moving hills. And
the principal warriors of Matsya who cheerfully followed the king had
eight thousand cars, a thousand elephants and sixty thousand horses. And,
O bull among the Bharatas, that force of Virata, O king, as it marched
forth marking the footprints of the cattle looked exceedingly beautiful.
And on its march that foremost of armies owned by Virata, crowded with
soldiers armed with strong weapons, and abounding in elephants, horses
and cars, looked really splendid.'"



SECTION XXXII

"Vaisampayana said, 'Marching out of the city, those heroic smiters the
Matsyas, arrayed in order of battle, overtook the Trigartas when the sun
had passed the meridian. And both excited to fury and both desirous of
having the king, the mighty Trigartas and the Matsyas, irrepressible in
battle, sent up loud roars. And then the terrible and infuriate elephants
ridden over by the skilful combatants of both sides were urged on with
spiked clubs and hooks. And the encounter, O king, that took place when
the sun was low in the horizon, between the infantry and cavalry and
chariots and elephants of both parties, was like unto that of old between
the gods and the Asuras, terrible and fierce and sufficient for making
one's hair stand on end and calculated to increase the population of
Yama's kingdom. And as the combatants rushed against one another, smiting
and slashing, thick clouds of dust began to rise, so that nothing could
be discovered. And covered with the dust raised by the contending armies,
birds began to drop down on the earth. And the sun himself disappeared
behind the thick cloud of arrows shot, and the firmament looked bright as
if with myriads of the fireflies. And shifting their bows, the staves of
which were decked with gold, from one hand to another, those heroes began
to strike each other down, discharging their arrows right and left. And
cars encountered cars, and foot-soldiers fought with foot-soldiers, and
horse-men with horsemen, and elephants with mighty elephants. And they
furiously encountered one another with swords and axes, bearded darts and
javelins, and iron clubs. And although, O king, those mighty-armed
warriors furiously assailed one another in that conflict, yet neither
party succeeded in prevailing over the other. And severed heads, some
with beautiful noses, some with upper lips deeply gashed, some decked
with ear-rings, and some divided with wounds about the well-trimmed hair
were seen rolling on the ground covered with dust. And soon the field of
battle was overspread with the limbs of Kshatriya warriors, cut off by
means of arrows and lying like trunks of Sala trees. And scattered over
with heads decked in ear-rings, and sandal-besmeared arms looking like
the bodies of snakes, the field of battle became exceedingly beautiful.
And as cars encountered cars, and horsemen encountered horsemen, and
foot-soldiers fought with foot-soldiers, and elephants met with
elephants, the frightful dust soon became drenched with torrents of
blood. And some amongst the combatants began to swoon away, and the
warriors began to fight reckless of consideration of humanity, friendship
and relationship. And both their course and sight obstructed by the
arrowy shower, vultures began to alight on the ground. But although those
strong-armed combatants furiously fought with one another, yet the heroes
of neither party succeeded in routing their antagonists. And Satanika
having slain a full hundred of the enemy and Visalaksha full four
hundred, both those mighty warriors penetrated into the heart of the
great Trigarta host. And having entered into the thick of the Trigarta
host, those famous and mighty heroes began to deprive their antagonists
of their senses by causing a closer conflict to set in--a conflict, in
which the combatants seized one another by the hair and tore one another
with their nails.[29] And eyeing the point where the cars of the
Trigartas had been mustered in strong numbers, those heroes at last
directed their attack towards it. And that foremost of car-warriors, king
Virata also, with Suryadatta in his van and Madiraksha in his rear,
having destroyed in that conflict five hundred cars, eight hundred
horses, and five warriors on great cars, displayed various skilful
manoeuvres on his car on that field of battle. And at last the king came
upon the ruler of the Trigartas mounted on a golden chariot. And those
high-souled and powerful warriors, desirous of fighting, rushed roaring
against each like two bulls in a cow-pen. Then that bull among men,
irrepressible in battle, Susarman, the king of the Trigartas, challenged
Matsya to a single combat on car. Then those warriors excited to fury
rushed against each other on their cars and began to shower their arrows
upon each other like clouds pouring torrents of rain.[30] And enraged
with each other, those fierce warriors, both skilled in weapons, both
wielding swords and darts and maces, then moved about (on the field of
battle) assailing each other with whetted arrows. Then king Virata
pierced Susarman with ten shafts and each of his four horses also with
five shafts. And Susarman also, irresistible in battle and conversant
with fatal weapons, pierced king of Matsya with fifty whetted shafts. And
then, O mighty monarch, in consequence of the dust on the field of
battle, the soldiers of both Susarman and Matsya's king could not
distinguish one another.'"



SECTION XXXIII

"Vaisampayana said, 'Then, O Bharata, when the world was enveloped in
dust and the gloom of night, the warriors of both sides, without breaking
the order of battle, desisted for a while.[31] And then, dispelling the
darkness the moon arose illumining the night and gladdening the hearts of
the Kshatriya warriors. And when everything became visible, the battle
once more began. And it raged on so furiously that the combatants could
not distinguish one another. And then Trigarta's lord, Susarman with his
younger brother, and accompanied by all his cars, rushed towards the king
of Matsya. And descending from their cars, those bulls among Kshatriyas,
the (royal) brothers, mace in hand, rushed furiously towards the cars of
the foe. And the hostile hosts fiercely assailed each other with maces
and swords and scimitars, battle-axes and bearded darts with keen edges
and points of excellent temper. And king Susarman, the lord of the
Trigartas having by his energy oppressed and defeated the whole army of
the Matsyas, impetuously rushed towards Virata himself endued with great
energy. And the two brothers having severally slain Virata's two steeds
and his charioteer, as also those soldiers that protected his rear, took
him captive alive, when deprived of his car. Then afflicting him sorely,
like a lustful man afflicting a defenceless damsel, Susarman placed
Virata on his own car, and speedily rushed out of the field. And when the
powerful Virata, deprived of his car, was taken captive, the Matsyas,
harrassed solely by the Trigartas, began to flee in fear in all
directions. And beholding them panic-stricken, Kunti's son, Yudhishthira,
addressed that subduer of foes, the mighty-armed Bhima, saying, 'The king
of the Matsyas hath been taken by the Trigartas. Do thou, O mighty-armed
one, rescue him, so that he may not fall under the power of the enemy. As
we have lived happily in Virata's city, having every desire of ours
gratified, it behoveth thee, O Bhimasena, to discharge that debt (by
liberating the king).' Thereat Bhimasena replied, 'I will liberate him, O
king, at thy command. Mark the feat I achieve (today) in battling with
the foe, relying solely on the might of my arms. Do thou, O king, stay
aside, along with our brothers and witness my prowess today. Uprooting
this mighty tree of huge trunk looking like a mace, I will rout the
enemy.'

"Vaisampayana continued, 'Beholding Bhima casting his eyes on that tree
like a mad elephant, the heroic king Yudhishthira the just spake unto his
brother, saying, 'Do not, O Bhima, commit such a rash act. Let the tree
stand there. Thou must not achieve such feats in a super-human manner by
means of that tree, for if thou dost, the people, O Bharata, will
recognise thee and say, This is Bhima. Take thou, therefore, some human
weapon such as a bow (and arrows), or a dart, or a sword, or a
battle-axe. And taking therefore, O Bhima, some weapon that is human,
liberate thou the king without giving anybody the means of knowing thee
truly. The twins endued with great strength will defend thy wheels.
Fighting together, O child, liberate the king of the Matsyas!'

"Vaisampayana continued, 'Thus addressed, the mighty Bhimasena endued
with great speed, quickly took up an excellent bow and impetuously shot
from it a shower of arrows, thick as the downpour of a rain-charged
cloud. And Bhima then rushed furiously towards Susarman of terrible
deeds, and assuring Virata with the words--O good king![32] said unto the
lord of the Trigartas,--Stay! Stay! Seeing Bhima like unto Yama himself
in his rear, saying, Stay! Stay! Do thou witness this mighty feat,--this
combat that is at hand!--the bull among warriors, Susarman, seriously
considered (the situation), and taking up his bow turned back, along with
his brothers. Within the twinkling of an eye, Bhima destroyed those cars
that sought to oppose him. And soon again hundreds of thousands of cars
and elephants and horses and horsemen and brave and fierce bowmen were
overthrown by Bhima in the very sight of Virata. And the hostile infantry
also began to be slaughtered by the illustrious Bhima, mace in hand. And
beholding that terrible onslaught, Susarman, irrepressible in fight,
thought within himself, 'My brother seems to have already succumbed in
the midst of his mighty host. Is my army going to be annihilated?' And
drawing his bow-string to his ear Susarman then turned back and began to
shoot keen-edged shafts incessantly. And seeing the Pandavas return to
the charge on their car, the Matsya warriors of mighty host, urging on
their steeds, shot excellent weapons for grinding the Trigarta soldiers.
And Virata's son also, exceedingly exasperated began to perform
prodigious fears of valour. And Kunti's son Yudhishthira slew a thousand
(of the foe), and Bhima showed the abode of Yama unto seven thousand. And
Nakula sent seven hundred (to their last account) by means of his shafts.
And powerful Sahadeva also, commanded by Yudhishthira, slew three hundred
brave warriors. And having slain such numbers, that fierce and mighty
warrior, Yudhishthira, with weapons upraised, rushed against Susarman.
And rushing impetuously at Susarman, that foremost of car-warriors, king
Yudhishthira, assailed him with vollies of shafts. And Susarman also, in
great rage, quickly pierced Yudhishthira with nine arrows, and each of
his four steeds with four arrows. Then, O king, Kunti's son Bhima of
quick movements, approaching Susarman crushed his steeds. And having
slain also those soldiers that protected his rear, he dragged from the
car his antagonist's charioteer to the ground. And seeing the king of
Trigarta's car without a driver, the defender of his car-wheels, the
famous and brave Madiraksha speedily came to his aid. And thereat,
leaping down from Susarman's car, and securing the latter's mace the
powerful Virata ran in pursuit of him. And though old, he moved on the
field, mace in hand, even like a lusty youth. And beholding Susarman flee
Bhima addressed him, saying, 'Desist, O Prince! This flight of thine is
not proper! With this prowess of thine, how couldst thou wish to carry
off the cattle by force? How also, forsaking thy follower, dost thou
droop so amidst foes? Thus addressed by Pritha's son, the mighty
Susarman, that lord of countless cars saying unto Bhima, Stay!
Stay!--suddenly turned round and rushed at him. Then Bhima, the son of
Pandu, leaping down from his car, as he alone could do,[33] rushed
forward with great coolness, desirous of taking Susarman's life. And
desirous of seizing Trigarta's king advancing towards him, the mighty
Bhimasena rushed impetuously towards him, even like a lion rushing at a
small deer. And advancing impetuously, the mighty-armed Bhima seized
Susarman by the hair, and lifting him up in wrath, dashed him down on the
ground. And as he lay crying in agony, the mighty-armed Bhima kicked him
at the head, and placing his knee on his breast dealt him severe blows.
And sorely afflicted with that kicking, the king of Trigartas became
senseless. And when the king of the Trigartas deprived of his car, had
been seized thus, the whole Trigarta army stricken with panic, broke and
fled in all directions, and the mighty sons of Pandu, endued with modesty
and observant of vows and relying on the might of their own arms, after
having vanquished Susarman, and rescued the kine as well as other kinds
of wealth and having thus dispelled Virata's anxiety, stood together
before that monarch. And Bhimasena then said, 'This wretch given to
wicked deeds doth not deserve to escape me with life. But what can I do?
The king is so lenient!' And then taking Susarman by the neck as he was
lying on the ground insensible and covered with dust, and binding him
fast, Pritha's son Vrikodara placed him on his car, and went to where
Yudhishthira was staying in the midst of the field. And Bhima then showed
Susarman unto the monarch. And beholding Susarman in that plight, that
tiger among men king Yudhishthira smilingly addressed Bhima--that
ornament of battle,--saying, 'Let this worst of men be set free.' Thus
addressed, Bhima spoke unto the mighty Susarman, saying, 'If, O wretch,
thou wishest to live, listen to those words of mine. Thou must say in
every court and assembly of men,--I am a slave. On this condition only I
will grant thee thy life. Verily, this is the law about the vanquished.'
Thereupon his elder brother affectionately addressed Bhima, saying, 'If
thou regardest us as an authority, liberate this wicked wight. He hath
already become king Virata's slave. And turning then to Susarman, he
said, 'Thou art freed. Go thou a free man, and never act again in this
way.'"



SECTION XXXIV

"Vaisampayana said, 'Thus addressed by Yudhishthira Susarman was
overwhelmed with shame and hung down his head. And liberated (from
slavery), he went to king Virata, and having saluted the monarch, took
his departure. And the Pandavas also replying on the might of their own
arms, and endued with modesty and observant of vows, having slain their
enemies and liberated Susarman, passed that night happily on the field of
battle. And Virata gratified those mighty warriors, the sons of Kunti,
possessed of super-human prowess with wealth and honour. And Virata said,
"All these gems of mine are now as much mine as yours. Do ye according to
your pleasure live here happily. And ye smiter of foes in battle, I will
bestow on you damsels decked with ornaments, wealth in plenty, and other
things that ye may like. Delivered from perils today by your prowess, I
am now crowned with victory. Do ye all become the lords of the Matsyas.'

"Vaisampayana continued, 'And when the king of the Matsyas had addressed
them thus, those descendants of the Kurus with Yudhishthira at their
head, joining their hands, severally replied unto him saying, 'We are
well-pleased with all that thou sayest, O monarch. We, however, have been
much gratified that thou hast today been freed from thy foes.' Thus
answered, that foremost of kings, Virata the lord of the Matsyas, again
addressed Yudhishthira, saying, 'Come, we will install thee in
sovereignty of the Matsyas. And we will also bestow on thee things that
are rare on earth and are objects of desire, for thou deservest
everything at our hands. O foremost of Brahmanas of the Vaiyaghra order I
will bestow on thee gems and kine and gold and rubies and pearls. I bow
unto thee. It is owing to thee that I once more behold today my sons and
kingdom. Afflicted and threatened as I had been with disaster and danger,
it is through thy prowess that I have not succumbed to the foe.' Then
Yudhishthira again addressed the Matsyas, saying, 'Well-pleased are we
with the delightful words that thou hast spoken. Mayst thou be ever
happy, always practising humanity towards all creatures. Let messengers
now, at thy command, speedily repair into the city, in order to
communicate the glad tidings to our friends, and proclaim thy victory.
Hearing these words of him, king Matsya ordered the messengers, saying,'
'Do ye repair to the city and proclaim my victory in battle. And let
damsels and courtesons, decked in ornaments, come out of the city with
every kind of musical instruments.' Hearing this command uttered by the
king of the Matsyas, the men, laying the mandate on their head, all
departed with cheerful hearts. And having repaired to the city that very
night, they proclaimed at the hour of sunrise the victory of the king
about the city-gates.'"



SECTION XXXV

"Vaisampayana said, 'When the king of the Matsyas, anxious of recovering
the kine, had set out in pursuit of the Trigartas, Duryodhana with his
counsellors invaded the dominions of Virata. And Bhishma and Drona, and
Karna, and Kripa acquainted with the best of weapons, Aswatthaman, and
Suvala's son, and Dussasana, O lord of men, and Vivingsati and Vikarna
and Chitrasena endued with great energy, and Durmukha and Dussaha,--these
and many other great warriors, coming upon the Matsya dominion speedily
drove off the cowherds of king Virata and forcibly took away the kine.
And the Kauravas, surrounding all sides with a multitude of cars, seized
sixty thousands of kine. And loud was the yell of woe set up by the
cowherds smitten by those warriors in that terrible conflict. And the
chief of the cowherds, greatly affrighted speedily mounted on a chariot
and set out for the city, bewailing in affliction. And entering the city
of the king, he proceeded to the place, and speedily alighting from the
chariot, got in for relating (what had happened). And beholding the proud
son of Matsya, named Bhuminjaya, he told him everything about the seizure
of the royal kine. And he said, the Kauravas are taking away sixty
thousand kine. Rise, therefore, O enhancer of the kingdom's glory, for
brining back thy cattle. O prince, if thou art desirous of achieving (the
kingdom's) good set out thyself without loss of time. Indeed, the king of
the Matsyas left thee in the empty city. The king (thy father) boasteth
of thee in court, saying, 'My son, equal unto me, is a hero and is the
supporter of (the glory of) my race. My son is a warrior skilled in
arrows and weapons and is always possessed of great courage.'--Oh, let
the words of that lord of men be true! O chief of herd-owners, bring thou
back the kine after vanquishing the Kurus, and consume thou their troops
with the terrific energy of thy arrows. Do thou like a leader of
elephants rushing at a herd, pierce the ranks of the foe with straight
arrows of golden wings, discharged from thy bow. Thy bow is even like a
Vina. Its two ends represent the ivory pillows; its string, the main
chord; its staff, the finger-board; and the arrows shot from it musical
notes. Do thou strike in the midst of the foe that Vina of musical
sound.[34] Let thy steeds, O lord, of silvery hue, be yoked unto thy car,
and let thy standard be hoisted, bearing the emblem of the golden lion.
Let thy keen-edged arrows endued with wings of gold, shot by thy strong
arms, obstruct the path of those kings and eclipse the very sun.
Vanquishing all the Kurus in battle like unto the wielder of the
thunderbolt defeating the Asuras, return thou again to the city having
achieved great renown. Son of Matsya's king, thou art the sole refuge of
this kingdom, as that foremost of virtuous warriors, Arjuna is of the
sons of Pandu. Even like Arjuna of his brothers, thou art, without doubt,
the refuge of those dwelling within these dominions. Indeed, we, the
subject of this realm, have our protector in thee.'

"Vaisampayana continued, 'Thus addressed by the cowherd in the presence
of the females, in words breathing courage, the prince indulging in
self-commendation within the female apartments, spoke these words.'"



SECTION XXXVI

"Uttara said, 'Firm as I am in the use of the bow, I would set out this
very day in the track of the kine if only some one skilled in the
management of horses becomes my charioteer. I do not, however, know the
man who may be my charioteer. Look ye, therefore, without delay, for a
charioteer for me that am prepared for starting. My own charioteer was
slain in the great battle that was fought from day to day for a whole
month or at least for eight and twenty nights. As soon as I get another
person conversant with the management of the steeds. I will immediately
set out, hoisting high my own standard. Penetrating into the midst of the
hostile army abounding with elephants and horses and chariots, I will
bring back the kine, having vanquished the Kurus who are feeble in
strength and weak in weapons. Like a second wielder of the thunderbolt
terrifying the Danavas, I will bring back the kine this very moment,
affrighting in battle Duryodhana and Bhishma and Karna and Kripa and
Drona with his son, and other mighty bowmen assembled for fight. Finding
none (to oppose), the Kurus are taking away the kine. What can I do when
I am not there? The assembled Kurus shall witness my prowess today. And
they shall say unto one another, 'Is it Arjuna himself who is opposing
us?' "Vaisampayana continued, 'Having heard these words spoken by the
prince, Arjuna fully acquainted with the import of everything, after a
little while cheerfully spake in private unto his dear wife of faultless
beauty, Krishna, the princess of Panchala, Drupada's daughter of slender
make, sprung from the (sacrificial) fire and endued with the virtues of
truthfulness and honesty and ever attentive to the good of her husbands.
And the hero said, 'Do thou, O beauteous one, at my request say unto
Uttara without delay, 'This Vrihannala was formerly the accomplished
resolute charioteer of Pandu's son (Arjuna). Tried in many a great
battle, even he will be thy charioteer.'

"Vaisampayana continued, 'Hearing these words uttered by the prince over
and over again in the midst of the women, Panchali could not quietly bear
those allusions to Vibhatsu. And bashfully stepping out from among the
women, the poor princess of Panchala gently spake unto him these words,
'The handsome youth, looking like a mighty elephant and known by the name
of Vrihannala, was formerly the charioteer of Arjuna. A disciple of that
illustrious warrior, and inferior to none in use of the bow, he was known
to me while I was living with the Pandavas. It was by him that the reins
were held of Arjuna's excellent steeds when Agni consumed the forest of
Khandava. It was with him as charioteer that Partha conquered all
creatures at Khandava-prastha. In fact, there is no charioteer equal unto
him.'

"Uttara said, 'Thou knowest, O Sairindhri, this youth. Thou knowest, what
this one of the neuter sex may or may not be, I cannot, however, O
blessed one, myself request Vrihannala to hold the reins of my horses.'

"Draupadi said, 'Vrihannala, O hero, will without doubt, obey the words
of thy younger sister[35]--that damsel of graceful hips. If he consents
to be thy charioteer, thou wilt, without doubt, return, having vanquished
the Kurus and rescued thy kine.'

"Thus addressed by the Sairindhri, Uttara spake unto his sister, 'Go
thyself, O thou of faultless beauty, and bring Vrihannala hither?' And
despatched by her brother, she hastily repaired to the dancing-hall where
that strong-armed son of Pandu was staying in disguise.'"



SECTION XXXVII

"Vaisampayana said, 'Thus despatched by her elder brother, the far-famed
daughter of king Matsya, adorned with a golden necklace, ever obedient to
her brother and possessed of a waist slender as that of the wasp,[36]
endued with the splendour of Lakshmi herself,[37] decked with the plumes
of the peacock of slender make and graceful limbs, her hips encircled by
a zone of pearls, her eye-lashes slightly curved, and her form endued
with every grace, hastily repaired to the dancing-hall like a flash of
lightning rushing towards a mass of dark clouds.[38] And the faultless
and auspicious daughter of Virata, of fine teeth and slender-waist, of
thighs close unto each other and each like the trunk of an elephant, her
person embellished with an excellent garland, sought the son of Pritha
like a she-elephant seeking her mate. And like unto a precious gem or the
very embodiment of prosperity of Indra, of exceeding beauty and large
eyes, that charming and adored and celebrated damsel saluted Arjuna. And
saluted by her, Partha asked that maiden of close thighs and golden
complexion, saying 'What brings thee hither, a damsel decked in a
necklace of gold? Why art thou in such a hurry, O gazelle-eyed maiden?
Why is thy face, O beauteous lady, so cheerless? Tell me all this without
delay!'

"Vaisampayana continued, 'Beholding, O king, his friend, the princess of
large-eyes (in that plight), her friend (Arjuna) cheerfully enquired of
her (in these words) the cause of her arrival there and then. And having
approached that bull among men, the princess, standing in the midst of
her female attendants, the displaying proper modesty[39], addressed him,
saying, 'The kine of this realm, O Vrihannala, are being driven away by
the Kurus, and it is to conquer them that my brother will set out bow in
hand. Not long ago his own charioteer was slain in battle, and there is
none equal unto the one slain that can act as my brother's charioteer.
And unto him striving to obtain a charioteer, Sairindhri,

O Vrihannala, hath spoken about thy skill in the management of steeds.
Thou wert formerly the favourite charioteer of Arjuna, and it was with
thee that that bull among the sons of Pandu had alone subjugated the
whole earth. Do thou, therefore, O Vrihannala, act as the charioteer of
my brother. (By this time) our kine have surely been driven away by the
Kurus to a great distance. Requested by me if thou dost not act up to my
words, I who am asking this service of thee out of affection, will give
up my life!' Thus addressed by this friend of graceful hips, that
oppressor of foes, endued with immeasurable prowess, went into the
prince's presence. And like unto a she-elephant running after her young
one, the princess possessed of large eyes followed that hero advancing
with hasty steps like unto an elephant with rent temples. And beholding
him from a distance, the prince himself said, 'With thee as his
charioteer, Dhananjaya the son of Kunti had gratified Agni at the
Khandava forest and subjugated the whole world! The Sairindhri hath
spoken of thee to me. She knoweth the Pandavas. Do thou, therefore, O
Vrihannala, hold, as thou didst, the reins of my steeds, desirous as I am
of righting with the Kurus and rescuing my bovine wealth. Thou wert
formerly the beloved charioteer of Arjuna and it was with thee that that
bull among the sons of Pandu had alone subjugated the whole earth!' Thus
addressed, Vrihannala replied unto the prince, saying, 'What ability have
I to act as a charioteer in the field of battle? If it is song or dance
of musical instruments or such other things, I can entertain thee
therewith, but where is my skill for becoming a charioteer?'

"Uttara said, 'O Vrihannala, be thou a singer or a dancer, hold thou (for
the present), without loss of time, the reins of my excellent steeds,
mounting upon my car!'

"Vaisampayana continued, 'Although that oppressor of foes, the son of
Pandu, was acquainted with everything, yet in the presence of Uttara, he
began to make many mistakes for the sake of fun. And when he sought to
put the coat of mail on his body by raising it upwards, the large-eyed
maidens, beholding it, burst out into a loud laughter. And seeing him
quite ignorant of putting on armour, Uttara himself equipped Vrihannala
with a costly coat of mail. And casing his own person in an excellent
armour of solar effulgence, and hoisting his standard bearing the figure
of a lion, the prince caused Vrihannala to become his charioteer. And
with Vrihannala to hold his reins, the hero set out, taking with him many
costly bows and a large number of beautiful arrows. And his friend,
Uttara and her maidens then said unto Vrihannala, 'Do thou, O Vrihannala,
bring for our dolls (when thou comest back) various kinds of good and
fine cloths after vanquishing the Kurus assembled for battle of whom
Bhishma and Drona are foremost!' Thus addressed, Partha the son of Pandu,
in a voice deep as the roar of the clouds, smilingly said unto that bevy
of fair maidens. If, thus 'Uttara can vanquish those mighty warriors in
battle, I will certainly bring excellent and beautiful cloths.'

"Vaisampayana continued, 'Having said these words, the heroic Arjuna
urged the steeds towards the Kuru army over which floated innumerable
flags. Just, however, as they were starting elderly dames and maidens,
and Brahmanas of rigid vows, beholding Uttara seated on his excellent car
with Vrihannala as charioteer and under that great banner hoisted on
high, walked round the car to bless the hero. And the women said, 'Let
the victory that Arjuna treading like a bull had achieved of old on the
occasion of burning the forest of Khandava, be thine, O Vrihannala, when
thou encounterest the Kurus today with prince Uttara.'"



SECTION XXXVIII

'Vaisampayana said, 'Having issued forth from the city, the dauntless son
of Virata addressed his charioteer, saying, 'Proceed whither the Kurus
are. Defeating the assembled Kurus who have come hither from desire of
victory, and quickly rescuing my kine from them. I will return to the
capital.' At these words of the prince, the son of Pandu urged those
excellent steeds. And endued with the speed of the wind and decked with
necklaces of gold, those steeds, urged by that lion among men, seemed to
fly through the air. And they had not proceeded far when those smiters of
foes, Dhananjaya and the son of Matsya, sighted the army of the powerful
Kurus. And proceeding towards the cemetary, they came upon the Kurus and
beheld their army arrayed in order of battle.[40] And that large army of
theirs looked like the vast sea or a forest of innumerable trees moving
through the sky. And then was seen, O best among the Kurus, the dust
raised by that moving army which reached the sky and obstructed the sight
of all creatures. And beholding that mighty host abounding in elephants,
horses and chariots, and protected by Karna and Duryodhana and Kripa and
Santanu's son, and that intelligent and great bowman Drona, with his son
(Aswatthaman), the son of Virata, agitated with fear and the bristles on
his body standing on their ends, thus spake unto Partha, 'I dare not
fight with the Kurus. See, the bristles on my body have stood on their
ends. I am incapable of battling with this countless host of the Kurus,
abounding in the heroic warriors, that are extremely fierce and difficult
of being vanquished even by the celestials. I do not venture to penetrate
into the army of the Bharatas consisting of terrible bowmen and abounding
in horses and elephants and cars and footsoldiers and banners. My mind is
too much perturbed by the very sight of the foe on the field of battle on
which stand Drona and Bhishma, and Kripa, and Karna, and Vivingsati, and
Aswatthaman and Vikarna, and Saumadatti, and Vahlika, and the heroic king
Duryodhana also--that foremost of car-warriors, and many other splendid
bowmen, all skilled in battle. My hairs have stood on their ends, and I
am fainting with fear at the very sight of these smiters, the Kurus
arrayed in order of battle.'

"Vaisampayana continued, 'And the low-minded and foolish Uttara out of
folly alone, began to bewail (his fate) in the presence of the
high-spirited (Arjuna) disguised (as his charioteer) in these words, 'My
father hath gone out to meet the Trigartas taking with him his whole
army, leaving me in the empty city. There are no troops to assist me.
Alone and a mere boy who has not undergone much exercise in arms, I am
unable to encounter these innumerable warriors and all skilled in
weapons. Do thou, therefore, O Vrihannala, cease to advance!'

"Vrihannala said, 'Why dost thou look so pale through fear and enhance
the joy of thy foes? As yet thou hast done nothing on the field of battle
with the enemy. It was thou that hadst ordered me, saying, Take me
towards the Kauravas. I will, therefore, take thee, thither where those
innumerable flags are. I will certainly take thee, O mighty-armed one,
into the midst of the hostile Kurus, prepared to fight as they are for
the kine like hawks for meat. I would do this, even if I regarded them to
have come hither for battling for a much higher stake such as the
sovereignty of the earth. Having, at the time of setting out, talked
before both men and women so highly of thy manliness, why wouldst thou
desist from the fight? If thou shouldst return home without recapturing
the kine, brave men and even women, when they meet together, will laugh
at thee (in derision). As regards myself, I cannot return to the city
without having rescued the kine, applauded as I have been so highly by
the Sairindhri in respect of my skill in driving cars. It is for those
praises by the Sairindhri and for those words of thine also (that I have
come). Why should I not, therefore, give battle to the Kurus? (As regards
thyself), be thou still.'

"Uttara said, 'Let the Kurus rob the Matsyas off all their wealth. Let
men and women, O Vrihannala, laugh at me. Let my kine perish, let the
city be a desert. Let me stand exposed before my father. Still there is
no need of battle.'

"Vaisampayana continued, 'Saying this, that much affrighted prince decked
in ear-ring jumped down from his car, and throwing down his bow and
arrows began to flee, sacrificing honour and pride. Vrihannala, however,
exclaimed, 'This is not the practice of the brave, this flight of a
Kshatriya from the field of battle. Even death in battle is better than
flight from fear.' Having said this, Dhananjaya, the son of Kunti, coming
down from that excellent car ran after that prince thus running away, his
own long braid and pure red garments fluttering in the air. And some
soldiers, not knowing that it was Arjuna who was thus running with his
braid fluttering in the air, burst out into laughter at the sight. And
beholding him thus running, the Kurus began to argue, 'Who is this
person, thus disguised like fire concealed in ashes? He is partly a man
and partly a woman. Although bearing a neuter form, he yet resembleth
Arjuna. His are the same head and neck, and his the same arms like unto a
couple of maces. And this one's gait also is like unto his. He can be
none else than Dhananjaya. As Indra is among the celestials, so
Dhananjaya is among men. Who else in this world than Dhananjaya, would
alone come against us? Virata left a single son of his in the empty city.
He hath come out from childishness and not from true heroism. It is
Uttara who must have come out of the city, having, without doubt, made as
a charioteer Arjuna, the son of Pritha, now living in disguise. It seems
that he is now flying away in panic at sight of our army. And without
doubt Dhananjaya runneth after him to bring him back.'

"Vaisampayana continued, 'Beholding the disguised son of Pandu, the
Kauravas, O Bharata, began to indulge in these surmises, but they could
not come to any definite conclusion. Meanwhile, Dhananjaya, hastily
pursuing the retreating Uttara, seized him by the hair within a hundred
steps. And seized by Arjuna, the son of Virata began to lament most
woefully like one in great affliction, and said, 'Listen, O good
Vrihannala, O thou of handsome waist. Turn thou quickly the course of the
car. He that liveth meeteth with prosperity. I will give thee a hundred
coins of pure gold and eight lapis lazuli of great brightness set with
gold, and one chariot furnished with a golden flag-staff and drawn by
excellent steeds, and also ten elephants of infuriate prowess. Do thou, O
Vrihannala, set me free.'

"Vaisampayana continued, 'Thus addressed, that tiger among men laughingly
dragged Uttara who was almost deprived of his senses and who was uttering
these words of lamentation towards the car. And the son of Pritha then
addressed the affrighted prince who had nearly lost his senses, saying,
'If, O chastiser of foes, thou dost not venture to fight with enemy, come
thou and hold the reins of the steeds as I fight with the foe. Protected
by the might of my arms, penetrate thou yon formidable and invincible
array of cars guarded by heroic and mighty warriors. Fear not, O
chastiser of foes, thou art a Kshatriya and the foremost of royal
princess. Why dost thou, O tiger among men, succumb in the midst of the
foe? I shall surely fight with the Kurus and recover the kine,
penetrating into this formidable and inaccessible array of cars. Be thou
my charioteer, O best of men, I will fight with the Kurus.' Thus speaking
unto Uttara, the son of Virata, Vibhatsu, heretofore unconquered in
battle, for a while comforted him. And then the son of Pritha, that
foremost of smiters, raised on the car that fainting and reluctant prince
stricken with fear!'"



SECTION XXXIX

"Vaisampayana said, 'Beholding that bull among men seated on the car in
the habit of a person of the third sex, driving toward the Sami tree,
having taken (the flying) Uttara up, all the great car-warriors of the
Kurus with Bhishma and Drona at their head, became affrighted at heart,
suspecting the comer to be Dhananjaya. And seeing them so dispirited and
marking also the many wonderful portents, that foremost of all wielders
of arms, the preceptor Drona, son of Bharadwaja, said, 'Violent and hot
are the winds that below, showering gravels in profusion. The sky also is
overcast with a gloom of ashy hue. The clouds present the strange sight
of being dry and waterless. Our weapons also of various kinds are coming
out of their cases. The jackals are yelling hideously affrighted at the
conflagrations on all sides.[41] The horses too are shedding tears, and
our banners are trembling though moved by none. Such being the
inauspicious indications seen, a great danger is at hand. Stay ye with
vigilance, Protect ye your own selves and array the troops in order of
battle. Stand ye, expecting a terrible slaughter, and guard ye well the
kine. This mighty bowman, this foremost of all wielders of weapons, this
hero that hath come in the habit of a person of the third sex, is the son
of Pritha. There is no doubt of this.' Then addressing Bhishma, the
preceptor continued, 'O offspring of the Ganges, apparelled as a woman,
this is Kiriti called after a tree, the son of the enemy of the
mountains, and having on his banner the sign of devastator of the gardens
of Lanka's lord. Vanquishing us he will surely take away the kine today!
[42] This chastiser of foes is the valiant son of Pritha surnamed
Savyasachin. He doth not desist from conflict even with the gods and
demons combined. Put to great hardship in the forest he cometh in wrath.
Taught by even Indra himself, he is like unto Indra in battle. Therefore,
ye Kauravas, I do not see any hero who can withstand him. It is said that
the lord Mahadeva himself, disguised in the attire of a hunter, was
gratified by this son of Pritha in battle on the mountains of Himavat.'
Hearing these words, Karna said, 'You always censure us by speaking on
the virtues of Falguna, Arjuna, however, is not equal to even a full
sixteenth part of myself or Duryodhana!' And Duryodhana said, 'If this be
Partha, O Radheya, then my purpose hath already been fulfilled, for then,
O king, if traced out, the Pandavas shall have to wander for twelve years
again. Or, if this one be any other person in a eunuch's garb, I will
soon prostrate him on the earth with keen-edged arrows.'

"Vaisampayana continued, 'The son of Dhritarashtra, O chastiser of foes,
having said this, Bhishma and Drona and Kripa and Drona's son all
applauded his manliness!'"



SECTION XL

"Vaisampayana said, 'Having reached that Sami tree, and having
ascertained Virata's son to be exceedingly delicate and inexperienced in
battle, Partha addressed him, saying, 'Enjoined by me, O Uttara, quickly
take down (from this tree) some bows that are there. For these bows of
thine are unable to bear my strength, my heavy weight when I shall grind
down horses and elephants, and the stretch of my arms when I seek to
vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of
thick foliage, for in this tree are tied the bows and arrows and banners
and excellent coats of mail of the heroic sons of Pandu, viz.,
Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow
of great energy, the Gandiva of Arjuna, which singly is equal to many
thousands of other bows and which is capable of extending the limits of a
kingdom. Large like a palmyra tree, able to bear the greatest stress, the
largest of all weapons, capable of obstructing the foe, handsome, and
smooth, and broad, without a knot, and adorned with gold, it is stiff and
beautiful in make and beareth the heaviest weight. And the other bows
also that are there, of Yudhishthira and Bhima and Vibhatsu and the
twins, are equally mighty and tough.'"



SECTION XLI

"Uttara said, 'It hath been heard by us that a corpse is tied in this
tree. How can I, therefore, being a prince by birth, touch it with my
hands? Born in the Kshatriya order, and the son of a great king, and
always observant of mantras and vows, it is not becoming of me to touch
it. Why shouldst thou, O Vrihannala, make me a polluted and unclean
bearer of corpses, by compelling me to come in contact with a corpse?'

"Vrihannala said, 'Thou shalt, O king of kings, remain clean and
unpolluted. Do not fear, there are only bows in this tree and not
corpses. Heir to the king of the Matsyas, and born in a noble family, why
should I, O prince, make thee do such a reproachable deed?'

"Vaisampayana said, 'Thus addressed by Partha, Virata's son, decked in
ear-rings, alighted from the car, and climbed up that Sami tree
reluctantly. And staying on the car, Dhananjaya, that slayer of enemies,
said, unto him, 'Speedily bring thou down those bows from the top of the
tree. And cutting off their wrappings first and then the ropes with which
they were tied, the prince beheld the Gandiva there along with four other
bows. And as they were united, the splendour of those bows radiant as the
sun, began to shine with great effulgence like unto that of the planets
about the time of their rising. And beholding the forms of those bows, so
like unto sighing snakes, he become afflicted with fear and in a moment
the bristles of his body stood on their ends. And touching those large
bows of great splendour, Virata's son, O king, thus spake unto Arjuna!'"



SECTION XLII

"Uttara said, 'To what warrior of fame doth this excellent bow belong, on
which are a hundred golden bosses and which hath such radiant ends? Whose
is this excellent bow of good sides and easy hold, on the staff of which
shine golden elephants of such brightness? Whose is this excellent bow,
adorned with three scores of Indragoapkas [43] of pure gold, placed on
the back of the staff at proper intervals? Whose is this excellent bow,
furnished with three golden suns of great effulgence, blazing forth with
such brilliancy? Whose is this beautiful bow which is variegated with
gold and gems, and on which are golden insects set with beautiful stones?
Whose are these arrows furnished with wing around, numbering a thousand,
having golden heads, and cased in golden quivers? Who owneth these large
shafts, so thick, furnished with vulturine wings whetted on stone,
yellowish in hue, sharp-pointed, well-tempered, and entirely made of
iron? Whose is this sable quiver, [44] bearing five images of tigers,
which holdeth shafts intermixed with boar-eared arrows altogether
numbering ten? Whose are these seven hundred arrows, long and thick,
capable of drinking (the enemy's) blood, and looking like the
crescent-shaped moon? [45] Whose are these gold-crested arrows whetted on
stones, the lower halves of which are well-furnished with wings of the
hue of parrots' feather and the upper halves, of well-tempered steels?
[46] Whose is this excellent sword irresistible, and terrible to
adversaries, with the mark of a toad on it, and pointed like a toad's
head? [47] Cased in variegated sheath of tiger-skin, whose is this large
sword of excellent blade and variegated with gold and furnished with
tinkling bells? Whose is this handsome scimitar of polished blade and
golden hilt? Manufactured in the country of the Nishadas, irresistible,
incapable of being broken, whose is this sword of polished blade in a
scabbard of cow-skin? Whose is this beautiful and long sword, sable in
hue as the sky, mounted with gold, well-tempered, and cased in a sheath
of goat-skin? Who owneth this heavy, well-tempered, and broad sword, just
longer than the breadth of thirty fingers, polished by constant clash
with other's weapons and kept in a case of gold, bright as fire? Whose is
this beautiful scimitar of sable blade covered with golden bosses,
capable of cutting through the bodies of adversaries, whose touch is as
fatal as that of a venomous snake which is irresistible and exciteth the
terror of foes? Asked by me, O Vrihannala, do thou answer me truly. Great
is my wonder at the sight of all these excellent objects.'"



SECTION XLIII

"Vrihannala said, 'That about which thou hath first enquired is Arjuna's
bow, of world-wide fame, called Gandiva, capable of devastating hostile
hosts. Embellished with gold, this Gandiva, the highest and largest of
all weapons belonged to Arjuna. Alone equal unto a hundred thousand
weapons, and always capable of extending the confines of kingdoms, it is
with this that Partha vanquisheth in battle both men and celestials.
Worshipped ever by the gods, the Danavas and the Gandharvas and
variegated with excellent colours, this large and smooth bow is without a
knot or stain anywhere. Shiva held it first for a thousand years.
Afterwards Prajapati held it for five hundred and three years. After that
Sakra, for five and eighty years. And then Soma held it for five hundred
years. And after that Varuna held it for a hundred years. And finally
Partha, surnamed Swetavahana,[48] hath held it for five and sixty
years.[49] Endued with great energy and of high celestial origin, this is
the best of all bows. Adored among gods and men, it hath a handsome form.
Partha obtained this beautiful bow from Varuna. This other bow of
handsome sides and golden handle is Bhima's with which that son of
Pritha, that chastiser of foes, had conquered the whole of the eastern
regions. This other excellent bow of beautiful shape, adorned with images
of Indragopakas, belongeth, O Virata's son, to king Yudhishthira. This
other weapon with golden suns of blazing splendour shedding a dazzling
effulgence around, belongeth to Nakula. And this bow adorned with golden
images of insects and set also with gems and stones, belongeth to that
son of Madri who is called Sahadeva. These winged arrows, thousand in
number, sharp as razors and destructive as the poison of snakes, belong,
O Virata's son, to Arjuna. When shooting them in battle against foes,
these swift arrows blaze forth more brilliantly and become inexhaustible.
And these long and thick shafts resembling the lunar crescent in shape,
keen-edged and capable of thinning the enemy's ranks, belong to Bhima.
And this quiver bearing five images of tigers, full of yellowish shafts
whetted on stone and furnished with golden wings belong to Nakula. This
is the quiver of the intelligent son of Madri, with which he had
conquered in battle the whole of the western regions. And these arrows,
all effulgent as, the sun, painted all over with various colours, and
capable of destroying enemies by thousands are those of Sahadeva. And
these short and well-tempered and thick shafts, furnished with long
feathers and golden heads, and consisting of three knots, belong to king
Yudhishthira. And this sword with blade long and carved with the image of
a toad and head shaped as a toad's mouth, strong and irresistible
belongeth to Arjuna. Cased in a sheath of tiger-skin, of long blade,
handsome and irresistible, and terrible to adversaries, this sword
belongeth to Bhimasena. Of excellent blade and cased in a well-painted
sheath, and furnished with a golden hilt, this handsome sword belongeth
to the wise Kaurava--Yudhishthira the just. And this sword of strong
blade, irresistible and intended for various excellent modes of fight and
cased in a sheath of goat-skin, belongeth to Nakula. And this huge
scimitar, cased in a sheath of cow-skin, strong and irresistible
belongeth to Sahadeva.'"



SECTION XLIV

"Uttara said, 'Indeed, these weapons adorned with gold, belonging to the
light-handed and high-souled Partha, look exceedingly beautiful. But
where are that Arjuna, the son of Pritha, and Yudhishthira of the Kuru
race, and Nakula, and Sahadeva, and Bhimasena, the sons of Pandu? Having
lost their kingdom at dice, the high-souled Pandavas, capable of
destroying all foes, are no longer heard of. Where also is Draupadi, the
princess of Panchala, famed as the gem among women, who followed the sons
of Pandu after their defeat at dice to the forest?'

"Arjuna said, 'I am Arjuna, called also Partha. Thy father's courtier is
Yudhishthira and thy father's cook Vallava is Bhimasena, the groom of
horses is Nakula, and Sahadeva is in the cow-pen. And know thou that the
Sairindhri is Draupadi, for whose sake the Kichakas have been slain.'

"Uttara said, 'I would believe all this if thou canst enumerate the ten
names of Partha, previously heard by me!'

"Arjuna said, 'I will, O son of Virata, tell thee my ten names. Listen
thou and compare them with what thou hadst heard before. Listen to them
with close attention and concentrated mind. They are Arjuna, Falguna,
Jishnu, Kiritin, Swetavahana, Vibhatsu, Vijaya, Krishna, Savyasachin and
Dhananjaya."

"Uttara said, 'Tell me truly why art thou called Vijaya, and why
Swetavahana. Why art thou named Krishna and why Arjuna and Falguna and
Jishnu and Kiritin and Vibhatsu, and for what art thou Dhananjaya and
Savyasachin? I have heard before about the origin of the several names of
that hero, and can put faith in thy words if thou canst tell me all about
them.'

"Arjuna said, 'They called me Dhananjaya because I lived in the midst of
wealth, having subjugated all the countries and taking away their
treasures. They called me Vijaya because when I go out to battle with
invincible kings, I never return (from the field) without vanquishing
them. I am called Swetavahana because when battling with the foe, white
horses decked in golden armour are always yoked unto my car. They call me
Falguna because I was born on the breast of the Himavat on a day when the
constellation Uttara Falguna was on the ascendent. I am named Kiritin
from a diadem, resplendent like the sun, having been placed of old on my
head by Indra during my encounter with the powerful Danavas. I am known
as Vibhatsu among gods and men, for my never having committed a
detestable deed on the battle-field. And since both of my hands are
capable of drawing the Gandiva, I am known as Savyasachin among gods and
men. They call me Arjuna because my complexion is very rare within the
four boundaries of the earth and because also my acts are always
stainless. I am known among human beings and celestials by the name of
Jishnu, because I am unapproachable and incapable of being kept down, and
a tamer of adversaries and son of the slayer of Paka. And Krishna, my
tenth appellation, was given to me by my father out of affection towards
his black-skinned boy of great purity.'

"Vaisampayana continued, "The son of Virata then, approaching nearer
saluted Partha and said, 'My name is Bhuminjaya, and I am also called
Uttara. It is by good luck, O Partha, that I behold thee. Thou art
welcome, O Dhananjaya. O thou with red eyes, and arms that are mighty and
each like unto the trunk of an elephant, it behoveth thee to pardon what
I said unto thee from ignorance. And as wonderful and difficult have been
the feats achieved by thee before, my fears have been dispelled, and
indeed the love I bear to thee is great.'"



SECTION XLV

"Uttara said, 'O hero, mounting on this large car with myself as driver,
which division of the (hostile) army wouldst thou penetrate? Commanded by
thee, I would drive thee thither?'

"Arjuna said, 'I am pleased with thee, O tiger among men. Thou hast no
cause of fear. I will rout all thy foes in battle, O great warrior, And,
O thou of mighty arms, be at thy ease. Accomplishing great and terrible
feats in the melee, I will fight with thy foes. Tie quickly all those
quivers to my car, and take (from among those) a sword of polished blade
and adorned with gold.'

"Vaisampayana continued, 'Hearing these words of Arjuna, Uttara cast off
all inactivity. And he speedily alighted from the tree, bringing with him
Arjuna's weapons. Then Arjuna addressed him, saying, 'Yes, I will fight
with the Kurus and recover thy kine. Protected by me, the top of this car
will be to thee as a citadel. The passages and alleys and other divisions
of this car will be the streets and edifices of that fortified city.
These my arms will be its ramparts and gateways. This treble pole and my
quiver will constitute defensive works inaccessible to the foe. This my
banner--single and grand--will it not alone be equal unto those of thy
city? This my bow-string will constitute the catapults and cannons for
vomiting forth missiles on the besiezing ghost. My excited wrath will
make that fortress formidable, and the clatter of my car-wheels--will it
not resemble the kettle-drums of thy capital? Ridden by myself wielding
the Gandiva, this car will be incapable of being vanquished by the
hostile host, O son of Virata, let thy fear be dispelled.'

"Uttara said, 'I am no longer afraid of these. I know thy steadiness in
battle, which is even like unto that of Kesava or Indra himself. But
reflecting on this, I am continually bewildered. Foolish as I am, I am
incapable of arriving at certain conclusion. By what distressful
circumstances could a person of such handsome limbs and auspicious signs
become deprived of manhood! Indeed, thou seemest to me to be Mahadeva, or
Indra, or the chief of the Gandharvas, dwelling in the guise only of one
of the third sex.'

"Arjuna said, 'I tell thee truly that I am only observing this vow for a
whole year agreeable to the behest of my elder brother. O thou of mighty
arms, I am not truly one of the neuter sex, but I have adopted this vow
of eunuchism from subservience to another's will and from desire of
religious merit. O prince, know me now to have completed my vow.'

"Uttara said, 'Thou hast conferred a great favour on me today, for I now
find that my suspicion was not altogether unfounded. Indeed, such a
person as thou, O best of men, cannot be of the neuter sex. I have now an
ally in battle. I can now fight with the celestials themselves. My fears
have been dispelled. What shall I do? Command me now. Trained in driving
cars by a learned preceptor I will, O bull among men, hold the reins of
thy horses that are capable of breaking the ranks of hostile cars. Know
me, O bull among men, to be as competent a charioteer as Daruka of
Vasudeva, or Matali of Sakra. The horse that is yoked unto the right-hand
pole (of thy car) and whose hoofs as they light on the ground are
scarcely visible when running, is like unto Sugriva of Krishna. This
other handsome horse, the foremost of his race, that is yoked unto the
left pole, is, I regard, equal in speed to Meghapushpa. This (third)
beautiful horse, clad in golden mail, yoked unto the rear-pole on the
left, is, I regard, Sivya equal in speed to but superior in strength. And
this (fourth) horse, yoked to the rear-pole on the right, is regarded as
superior to Valahaka in speed and strength. This car is worthy of bearing
on the field of battle a bowman like thee, and thou also art worthy of
fighting on this car. This is what I think!'

"Vaisampayana continued, 'Then Arjuna, endued with great energy, took off
the bracelets from his arms and wore on his hands a pair of beautiful
gloves embroidered with gold. And he then tied his black and curling
locks with a piece of white cloth. And seated on that excellent car with
face turned to the east, the mighty-armed hero, purifying his body and
concentrating his soul, recalled to his mind all his weapons. And all the
weapons came, and addressing the royal son of Partha, said, 'We are here,
O illustrious one. We are thy servants, O son of Indra.' And bowing unto
them, Partha received them unto his hands and replied unto them, saying,
'Dwell ye all in my memory.' And obtaining all his weapons, the hero
looked cheerful. And quickly stringing his bow, the Gandiva, he twanged
it. And the twang of that bow was as loud as the collision of two mighty
bulls. And dreadful was the sound that filled the earth, and violent was
the wind that blew on all sides. And thick was the shower of fallen
meteors [50] and all sides were enveloped in gloom. And the birds began
to totter in the skies and large trees began to shake. [51] And loud as
the burst of the thunder, the Kurus knew from that sound that it was
Arjuna that drew with his hands the string of his best of bows from his
car. And Uttara said, 'Thou, O best of Pandavas, art alone. These mighty
car-warriors are many. How wilt thou vanquish in battle all these that
are skilled in every kind of weapon? Thou, O son of Kunti, art without a
follower, while the Kauravas have many. It is for this, O thou of mighty
arms, that I stay beside thee, stricken with fear.' Bursting out into
loud laughter, Partha said unto him, 'Be not afraid, O hero, what
friendly follower had I while fighting with the mighty Gandharvas on the
occasion of the Ghoshayatra? Who was my ally while engaged in the
terrific conflict at Khandava against so many celestials and Danavas? Who
was my ally when I fought, on behalf of the lord of the celestials
against the mighty Nivatakavachas and the Paulomas! And who was my ally,
O child, while I encountered in battle innumerable kings at the
Swayamvara to the princess of Panchala? Trained in arms by the preceptor
Drona, by Sakra, and Vaisravana, and Yama, and Varuna, and Agni, and
Kripa, and Krishna of Madhu's race, and by the wielder of the Pinaka
(Siva), why shall I not fight with these? Drive thou my car speedily, and
let thy heart's fever be dispelled.'"



SECTION XLVI

"Vaisampayana said, 'Making Uttara his charioteer, and circumambulating
the Sami tree, the son of Pandu set out taking all his weapons with him.
And that mighty car-warrior set out with Uttara as the driver of his car,
having taken down that banner with the lion's figure and deposited it at
the foot of the Sami tree. And he hoisted on that car his own golden
banner bearing the figure of an ape with a lion's tail, which was a
celestial illusion contrived by Viswakarman himself. For, as soon,
indeed, as he had thought of that gift of Agni, than the latter, knowing
his wish, ordered those superhuman creatures (that usually sat there) to
take their place in that banner. And furnished with a beautiful flag of
handsome make, with quivers attached to it, and adored with gold, that
excellent flag-staff of celestial beauty than quickly fell from the
firmament on his car. [52] And beholding that banner arrived on his car,
the hero circumambulated it (respectively). And then the ape-bannered
Vibhatsu, the son of Kunti, called also Swetavahana, with fingers cased
in leathern fences of the Iguana skin, and taking up his bow and arrows
set out in a northernly direction. And that grinder of foes, possessed of
great strength, then forcibly blew his large conch-shell, of thundering
sound, capable of making the bristles of foes to stand on their ends. And
at the sound of that conch, those steeds endued with swiftness dropped
down on the ground on their knees. And Uttara also, greatly affrighted,
sat down on the car. And thereupon the son of Kunti took the reins
himself and raising the steeds, placed them in their proper positions.
And embracing Uttara, he encouraged him also, saying, 'Fear not, O
foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth.
Why, O tiger among men, dost thou become so dispirited in the midst of
foes? Thou must have heard before the blare of many conchs and the note
of many trumpets, and the roar also of many elephants in the midst of
ranks arrayed for battled. Why art thou, therefore, so dispirited and
agitated and terrified by the blare of this conch, as if thou wert an
ordinary person?'

"Uttara said, 'Heard have I the blare of many a conch and many a trumpet
and the roar of many an elephant stationed in the battle-array, but never
have I heard before the blare of such conch. Nor have I ever seen a
banner like this. Never before have I heard also the twang of a bow such
as this. Truly, sir, with the blare of this conch, the twang of this bow,
the superhuman cries of the creatures stationed on this banner, and the
battle of this car, my mind is greatly bewildered. My perception of the
directions also is confused, and my heart is painfully afflicted. The
whole firmament seemeth to me to have been covered by this banner, and
everything seemeth to be hidden from my view! My ears also have been
deafened by the twang of the Gandiva![53]

"Arjuna said, 'Firmly stand thou on the car, pressing thy feet on it, and
tightly catch hold of the bridles, for I will blow the conch again.'

"Vaisampayana said, 'Arjuna then blew his conch again, that conch which
filled foes with grief and enhanced the joy of friends. And the sound was
so loud that it seemed to split hills and mountains, and pierce
mountain-caves and the cardinal points. And Uttara once again sat down on
the car, clinging to it in fear. And with the blare of the conch and the
rattle of the car-wheels, and the twang of the Gandiva, the earth itself
seemed to tremble. And beholding Uttara's fight, Dhananjaya began to
comfort him again.'

"Meanwhile, Drona said, 'From the rattle of the car, and from the manner
in which the clouds have enveloped the sky and the earth itself trembles,
this warrior can be none else than Savyasachin. Our weapons do not shine,
our steeds are dispirited, and our fires, though fed with fuel, do not
blare up. All this is ominous. All our animals are setting up a frightful
howl, gazing towards the sun. The crows are perching on our banners. All
this is ominous. Yon vultures and kites on our right portend a great
danger. That jackal also, running through our ranks, waileth dismally.
Lo, it hath escaped unstruck. All this portends a heavy calamity. The
bristles also of ye all are on their ends. Surely, this forebodes a great
destruction of Kshatriyas in battle. Things endued with light are all
pale; beasts and birds look fierce; and there are to be witnessed many
terrific portents indicative of the destruction of Kshatriyas. And these
omens forebode great havoc among ourselves. O king, thy ranks seem to be
confounded by these blazing meteors, and thy animals look dispirited and
seem to be weeping. Vultures and kites are wheeling all around thy
troops. Thou shalt have to repent upon beholding thy army afflicted by
Partha's arrows. Indeed, our ranks seem to have been already vanquished,
for none is eager to go to fight. All our warriors are of pale face, and
almost deprived of their senses. Sending the kine ahead we should stand
here, ready to strike, with all our warriors arrayed in order of battle."



SECTION XLVII

"Vaisampayana said, 'King Duryodhana then, on the field of battle said
unto Bhishma, and unto Drona--that tiger among warriors, and unto
Kripa--that mighty car-warrior, these words, 'Both myself and Kama had
said this unto the preceptors[54] I refer to the subject again, for I am
not satisfied with having said it once. Even this was the pledge of the
sons of Pandu that if defeated (at dice) they would reside to our
knowledge in countries and woods for twelve years, and one more year
unknown to us. That thirteenth year, instead of being over, is yet
running. Vibhatsu, therefore, who is still to live undiscovered hath
appeared before us. And if Vibhatsu hath come before the term of exile is
at end, the Pandavas shall have to pass another twelve years in the
woods. Whether it is due to forgetfulness (on their part) induced by
desire of dominion, or whether it is a mistake of ours, it behoveth
Bhishma to calculate the shortness or excess (of the promised period).
When an object of desire may or may not be attained, a doubt necessarily
attaches to one of the alternatives, and what is decided in one way often
ends differently. [55] Even moralists are puzzled in judging of their own
acts. [56] As regards ourselves, we have come hither to fight with the
Matsyas and to seize their kine stationed towards the north. If,
meanwhile, it is Arjuna that hath come, what fault can attach to us? We
have come hither to fight against the Matsyas on behalf of the Trigartas;
and as numerous were the acts represented unto us of the oppressions
committed by the Matsyas. it was for this that we promised aid to the
Trigartas who were overcome with fear. And it was agreed between us that
they should first seize, on the afternoon of the seventh lunar day, the
enormous wealth of kine that the Matsyas have, and that we should, at
sunrise of the eighteen day of the moon, seize these kine when the king
of the Matsyas would be pursuing those first seized. It may be that the
Trigartas are now bringing a way the kine, or being defeated, are coming
towards us for negotiating with the king of the Matsyas. Or, it may be,
that having driven the Trigartas off, the king of the Matsyas, at the
head of this people and his whole army of fierce warriors, appeareth on
the scene and advanceth to make night-attacks upon us. It may be that
some one leader among them, endued with mighty energy, is advancing for
vanquishing us, or, it may be that the king himself of the Matsyas is
come. But be it the king of the Matsyas or Vibhatsu, we must all fight
him. Even this hath been our pledge. Why are all these of foremost
car-warriors,--Bhishma and Drona and Kripa and Vikarna and Drona's
son,--now sitting on their cars, panic-stricken? At present there is
nothing better than fighting. Therefore, make up your minds. If, for the
cattle we have seized, an encounter takes place with the divine wielder
himself of the thunderbolt or even with Yama, who is there that will be
liable to reach Hastinapura? Pierced by the shafts (of the foe), how will
the foot-soldiers, in flying through the deep forest with their backs on
the field, escape with life, when escape for the cavalry is doubtful?
Hearing these words of Duryodhana, Karna said, 'Disregarding the
preceptor, make all arrangements. He knoweth well the intentions of the
Pandavas and striketh terror in our hearts. I see that his affection for
Arjuna is very great. Seeing him only coming, he chanteth his praises.
Make ye such arrangements that our troops may not break. Everything is in
confusion for Drona's having only heard the neigh of (Arjuna's) steeds.
Make ye such arrangements that these troops, come to a distant land in
this hot season and in the midst of this mighty forest, may not fall into
confusion and be subjugated by the foe. The Pandavas are always the
special favourites of the preceptor. The selfish Pandavas have stationed
Drona amongst us. Indeed, he betrayeth himself by his speech. Who would
ever extol a person upon hearing the neigh only of his steeds? Horses
always neigh, whether walking or standing, the winds blow at all times;
and Indra also always showereth rain. The roar of the clouds may
frequently be heard. What hath Partha to do with these, and why is he to
be praised for these? All this (on Drona's part), therefore, is due only
to either the desire of doing good to Arjuna or to his wrath and hatred
towards us. Preceptors are wise, and sinless, and very kind to all
creatures. They, however, should never be consulted at times of peril. It
is in luxurious palaces, and assemblies and pleasure-gardens, that
learned men, capable of making speeches, seem to be in their place.
Performing many wonderful things, in the assembly, it is there that
learned men find their place, or even there where sacrificial utensils
and their proper placing and washing are needed. In a knowledge of the
lapses of others, in studying the characters of men, in the science of
horses and elephants and cars, in treating the diseases of asses and
camels and goats and sheeps and kine, in planning buildings and gateways,
and in pointing out the defects of food and drink, the learned are truly
in their own sphere. Disregarding learned men that extol the heroism of
the foe, make ye such arrangements that the foe may be destroyed. Placing
the kine securely, array the troops in order of battle. Place guards in
proper places so that we may fight the foe.'"



SECTION XLVIII

"Karna said, 'I behold all these blessed ones, looking as if alarmed and
panic-struck and unresolved and unwilling to fight. If he that is come is
the king of the Matsyas or Vibhatsu, even I will resist him as the banks
resist the swelling sea. Shot from my bow these straight and flying
arrows, like gliding snakes, are all sure of aim. Discharged by my light
hands, these keen-edged arrows furnished with golden wings shall cover
Partha all over, like locusts shrouding a tree. Strongly pressed by these
winged arrows, the bow-string will cause these my leathern fences to
produce sounds that will be heard to resemble those of a couple of
kettle-drums. Having been engaged in ascetic austerities for the (last)
eight and five years, Vibhatsu will strike me but mildly in this
conflict, and the son of Kunti having become a Brahmana endued with good
qualities, hath thus become a fit person to quietly receive shafts by
thousands shot by me. This mighty bowman is indeed, celebrated over the
three worlds. I, too, am, by no means, inferior to Arjuna, that foremost
of human beings. With golden arrows furnished with vulturine wings shot
on all sides, let the firmament seem today to swarm with fire-flies.
Slaying Arjuna in battle, I will discharge today that debt, difficult of
repayments, but promised of old by me unto Dhritarashtra's son. When man
is there, even amongst all the gods and the Asuras, that will endure to
stand in the teeth of the straight arrows shot from my bow? Let my flying
arrows, winged and depressed at the middle, present the spectacle of the
coursing of the fire-flies through the welkin. Hard though he be as
Indra's thunderbolt and possessed of the energy of the chief of the
celestials, I will surely grind Partha, even as one afflicts an elephant
by means of burning brands. A heroic and mighty car-warrior as he is, and
the foremost of all wielders of weapons I shall seize the unresisting
Partha, even like Garuda seizing a snake. Irresistible like fire, and fed
by the fuel of swords, darts, and arrows, the blazing Pandava-fire that
consumeth foes, will be extinguished even by myself who am like unto a
mighty cloud incessantly dropping an arrowy shower,--the multitude of
cars (I will lead) constituting its thunder, and the speed of my horses,
the wind in advance. Discharged from my bow, my arrows like venomous
snakes will pierce Partha's body, like serpent penetrating through an
ant-hill. Pierced with well-tempered and straight shafts endued with
golden wings and great energy, behold ye today the son of Kunti decked
like a hill covered with Karnikara flowers. Having obtained weapons from
that best of ascetics--the son of Jamadagni, I would, relying on their
energy, fight with even the celestials. Struck with my javelin, the ape
stationed on his banner-top shall fall down today on the ground, uttering
terrible cries. The firmament will today be filled with the cries of the
(super-human) creatures stationed in the flagstaff of the foe, and
afflicted by me, they will fly away in all directions. I shall today
pluck up by the roots the long-existing dart in Duryodhan's heart by
throwing Arjuna down from his car. The Kauravas will today behold Partha
with his car broken, his horses killed, his valour gone, and himself
sighing like a snake. Let the Kauravas, following their own will go away
taking this wealth of kine, or, if they wish, let them stay on their cars
and witness my combat.'"



SECTION XLIX

"Kripa said, 'O Radheya, thy crooked heart always inclineth to war. Thou
knowest not the true nature of things; nor dost thou take into account
their after-consequences. There are various kinds of expedients
inferrable from the scriptures. Of these, a battle hath been regarded by
those acquainted with the past, as the most sinful. It is only when time
and place are favourable that military operations can lead to success. In
the present instance, however, the time being unfavourable, no good
results will be deprived. A display of prowess in proper time and place
becometh beneficial. It is by the favourableness or otherwise (of time
and place) that the opportuneness of an act is determined. Learned men
can never act according to the ideas of a car-maker. Considering all
this, an encounter with Partha is not advisible for us. Alone he saved
the Kurus (from the Gandharvas), and alone he satiated Agni. Alone he led
the life of a Brahmacharin for five years (on the breast of Himavat).
Taking up Subhadra on his car, alone he challenged Krishna to single
combat. Alone he fought with Rudra who stood before him as a forester. It
was in this very forest that Partha rescued Krishna while she was being
taken away (by Jayadratha). It is he alone that hath, for five years,
studied the science of weapons under Indra. Alone vanquishing all foes he
hath spread the fame of the Kurus. Alone that chastiser of foes
vanquished in battle Chitrasena, the king of the Gandharvas and in a
moment his invincible troops also. Alone he overthrew in battle the
fierce Nivatakavachas and the Kalakhanchas, that were both incapable of
being slain by the gods themselves. What, however, O Kama, hath been
achieved by thee single-handed like any of the sons of Pandu, each of
whom had alone subjugated many lords of earth? Even Indra himself is
unfit to encounter Partha in battle. He, therefore, that desireth to
fight with Arjuna should take a sedative. As to thyself, thou desirest to
take out the fangs of an angry snake of virulent poison by stretching
forth thy right hand and extending thy forefinger. Or, wandering alone in
the forest thou desirest to ride an infuriate elephant and go to a boar
without a hook in hand. Or, rubbed over with clarified butter and dressed
in silken robes, thou desirest to pass through the midst of a blazing
fire fed with fat and tallow and clarified butter. Who is there that
would, binding his own hands and feet and tying a huge stone unto his
neck, cross the ocean swimming with his bare arms? What manliness is
there in such an act? O Kama, he is a fool that would, without, skill in
weapons and without strength, desire to fight with Partha who is so
mighty and skilled in weapons? Dishonestly deceived by us and liberated
from thirteen years' exile, will not the illustrious hero annihilate us?
Having ignorantly come to a place where Partha lay concealed like fire
hidden in a well, we have, indeed, exposed to a great danger. But
irresistible though he be in battle, we should fight against him. Let,
therefore, our troops, clad in mail, stand here arrayed in ranks and
ready to strike. Let Drona and Duryodhana and Bhishma and thyself and
Drona's son and ourselves, all fight with the son of Pritha. Do not O
Kama, act so rashly as to fight alone. If we six car-warriors be united,
we can then be a match for and fight with that son of Pritha who is
resolved to fight and who is as fierce as the wielder of the thunderbolt.
Aided by our troops arrayed in ranks, ourselves--great bowmen--standing
carefully will fight with Arjuna even as the Danavas encounter Vasava in
battle.'"



SECTION L

"Aswatthaman said, 'The kine, O Karna, have not yet been won, nor have
they yet crossed the boundary (of their owner's dominions), nor have they
yet reached Hastinapura. Why dost thou, therefore, boast of thyself?
Having won numerous battles, and acquired enormous wealth, and vanquished
hostile hosts, men of true heroism speak not a word of their prowess.
Fire burneth mutely and mutely doth the sun shine. Mutely also doth the
Earth bear creatures, both mobile and immobile. The Self-existent hath
sanctioned such offices for the four orders that having recourse to them
each may acquire wealth without being censurable. A Brahmana, having
studied the Vedas, should perform sacrifices himself, and officiate at
the sacrifices of others. And a Kshatriya, depending upon the bow, should
perform sacrifices himself but should never officiate at the sacrifices
of others. And of Vaisya, having earned wealth, should cause the rites
enjoined in the Vedas to be performed for himself. A Sudra should always
wait upon and serve the other three orders. As regards those that live by
practising the profession of flowers and vendors of meat, they may earn
wealth by expedients fraught with deceit and fraud. Always acting
according to the dictates of the scriptures, the exalted sons of Pandu
acquired the sovereignty of the whole earth, and they always act
respectfully towards their superiors, even if the latter prove hostile to
them. What Kshatriya is there that expressed delight at having obtained a
kingdom by means of dice, like this wicked and shameless son of
Dhritarashtra? Having acquired wealth in this way by deceit and fraud
like a vendor of meat, who that is wise boast of it? In what single
combat didst thou vanquish Dhananjaya, or Nakula, or Sahadeva, although
thou hast robbed them of their wealth? In what battle didst thou defeat
Yudhishthira, or Bhima that foremost of strong men? In what battle was
Indraprastha conquered by thee? What thou hast done, however, O thou of
wicked deeds, is to drag that princess to court while she was ill and had
but one raiment on? Thou hast cut the mighty root, delicate as the
sandal, of the Pandava tree. Actuated by desire of wealth, when thou
madest the Pandavas act as slaves, rememberest thou what Vidura said! We
see that men and others, even insects and ants, show forgiveness
according to their power of endurance. The son of Pandu, however, is
incapable of forgiving the sufferings of Draupadi. Surely, Dhananjaya
cometh here for the destruction of the sons of Dhritarashtra. It is true,
affecting great wisdom, thou art for making speeches but will not
Vibhatsu, that slayer of foes, exterminate us all! If it be gods, or
Gandharvas or Asuras, or Rakshasas, will Dhananjaya the son of Kunti,
desist to fight from panic? Inflamed with wrath upon whomsoever he will
fall, even him he will overthrow like a tree under the weight of Garuda!
Superior to thee in prowess, in bowmanship equal unto the lord himself of
the celestials, and in battle equal unto Vasudeva himself, who is there
that would not praise Partha? Counteracting celestial weapons with
celestial, and human weapons with human, what man is a match for Arjuna?
Those acquainted with the scriptures declare that a disciple is no way
inferior to a son, and it is for this that the son of Pandu is a
favourite of Drona. Employ thou the means now which thou hadst adopted in
the match at dice,--the same means, viz., by which thou hadst subjugated
Indraprastha, and the same means by which thou hadst dragged Krishna to
the assembly! This thy wise uncle, fully conversant with the duties of
the Kshatriya order--this deceitful gambler Sakuni, the prince of
Gandhara, let him fight now! The Gandiva, however, doth not cast dice
such as the Krita or the Dwapara, but it shooteth upon foes blazing and
keen-edged shafts by myriads. The fierce arrows shot from the Gandiva,
endued with great energy and furnished with vulturine wings, car, pierce
even mountains. The destroyer of all, named Yama, and Vayu, and the
horse-faced Agni, leave some remnant behind, but Dhananjaya inflamed with
wrath never doth so. As thou hadst, aided by thy uncle, played a dice in
the assembly so do fight in this battle protected by Suvala's son. Let
the preceptor, if he chooses fight; I shall not, however, fight with
Dhananjaya. We are to fight with the king of the Matsyas, if indeed, he
cometh in the track of the kine.'"



SECTION LI

"Bhishma said, 'Drona's son observeth well, and Kripa, too observeth
rightly. As for Kama, it is only out of regard for the duties of the
Kshatriya order that he desireth to fight. No man of wisdom can blame the
preceptor. I, however, am of opinion that fight we must, considering both
the time and the place. Why should not that man be bewildered who hath
five adversaries effulgent as five suns, who are heroic combatants and
who have just emerged from adversity? Even those conversant with morality
are bewildered in respect of their own interests. It is for this, O king,
that I tell thee this, whether my words be acceptable to you or not. What
Karna said unto thee was only for raising our (drooping) courage. As
regards thyself, O preceptor's son, forgive everything. The business at
hand is very grave. When the son of Kunti hath come, this is not the time
for quarrel. Everything should now be forgiven by thyself and the
preceptor Kripa. Like light in the sun, the mastery of all weapons doth
reside in you. As beauty is never separated from Chandramas, so are the
Vedas and the Brahma weapon both established in you. It is often seen
that the four Vedas dwell in one object and Kshatriya attributes in
another. We have never heard of these two dwelling together in any other
person than the preceptor of the Bharata race and his son. Even this is
what I think. In the Vedantas, in the Puranas, and in old histories, who
save Jamadagni, O king, would be Drona's superior? A combination of the
Brahma weapon with the Vedas,--this is never to be seen anywhere else. O
preceptor's son, do thou forgive. This is not the time for disunion. Let
all of us, uniting, fight with Indra's son who hath come. Of all the
calamities that may befall an army that have been enumerated by men of
wisdom, the worst is disunion among the leaders. Aswatthaman said, 'O
bull among men, these thy just observations, need not be uttered in our
presence; the preceptor, however, filled with wrath, had spoken of
Arjuna's virtues. The virtues of even an enemy should be admitted, while
the faults of even one's preceptor may be pointed out; therefore one
should, to the best of his power, declare the merits of a son or a
disciple.'

"Duryodhana said, 'Let the preceptor grant his forgiveness and let peace
be restored. If the preceptor be at one with us, whatever should be done
(in view of the present emergency) would seem to have been already done.'

"Vaisampayana continued, 'Then, O Bharata, Duryodhana assisted by Kama
and Kripa, and the high-souled Bhishma pacified Drona.'

"Drona said, 'Appeased I have already been at the words first spoken by
Bhishma, the son of Santanu. Let such arrangements be made that Partha
may not be able to approach Duryodhana in battle. And let such
arrangements be made that king Duryodhana may not be captured by the foe,
in consequence either of his rashness or want of judgment. Arjuna hath
not, to be sure, revealed himself before the expiry of the term of exile.
Nor will he pardon this act (of ours) today, having only recovered the
kine. Let such arrangements, therefore, be made that he may not succeed
in attacking Dhritarashtra's son and defeating our troops. Like myself
(who am doubtful of the completion of period of exile) Duryodhana also
had said so before. Bearing it in mind, it behoveth the son of Ganga to
say what is true.'"



SECTION LII

"Bhishma said, 'The wheel of time revolves with its divisions, viz., with
Kalas and Kasthas and Muhurtas and days and fortnights and months and
constellations and planets and seasons and years. In consequence of their
fractional excesses and the deviations of also of the heavenly bodies,
there is an increase of two months in every five years. It seems to me
that calculating this wise, there would be an excess of five months and
twelve nights in thirteen years. Everything, therefore, that the sons of
Pandu had promised, hath been exactly fulfilled by them. Knowing this to
be certain, Vibhatsu hath made his appearance. All of them are
high-souled and fully conversant with the meanings of the scriptures. How
would they deviate from virtue that have Yudhishthira for their guide?
The sons of Kunti do not yield to temptation. They have achieved a
difficult feat. If they had coveted the possession of their kingdom by
unfair means, then those descendants of the Kuru race would have sought
to display their prowess at the time of the match at dice. Bound in bonds
of virtue, they did not deviate from the duties of the Kshatriya order.
He that will regard them to have behaved falsely will surely meet with
defeat. The sons of Pritha would prefer death to falsehood. When the
time, however, comes, those bulls among men--the Pandava's--endued with
energy like that of Sikra, would not give up what is theirs even if it is
defended by the wielder himself of the thunderbolt. We shall have to
oppose in battle the foremost of all wielders of weapons. Therefore, let
such advantageous arrangements as have the sanction of the good and the
honest be now made without loss of time so that our possessions may not
be appropriated by the foe. O king of kings, O Kaurava, I have never seen
a battle in which one of the parties could say,--we are sure to win. When
a battle occurs, there must be victory or defeat, prosperity or
adversity. Without doubt, a party to a battle must have either of the
two. Therefore, O king of kings, whether a battle be now proper or not
consistent with virtue or not, make thy arrangements soon, for Dhananjaya
is at hand.'

"Duryodhana said, 'I will not, O grandsire, give back the Pandavas their
kingdom. Let every preparation, therefore, for battle be made without
delay.'

"Bhishma said, 'Listen to what I regard as proper, if it pleases thee. I
should always say what is for thy good, O Kaurava. Proceed thou towards
the capital, without loss of time, taking with thee a fourth part of the
army. And let another fourth march, escorting the kine. With half the
troops we will fight the Pandava. Myself and Drona, and Karna and
Aswatthaman and Kripa will resolutely withstand Vibhatsu, or the king of
the Matsyas, or Indra himself, if he approaches. Indeed, we will
withstand any of these like the bank withstanding the surging sea.'

"Vaisampayana continued, 'These words spoken by the high-souled Bhishma
were acceptable to them, and the king of the Kauravas acted accordingly
without delay. And having sent away the king and then the kine, Bhishma
began to array the soldiers in order of battle. And addressing the
preceptor, he said, 'O preceptor, stand thou in the centre, and let
Aswatthaman stand on the left, and let the wise Kripa, son of Saradwata,
defend the right wing, and let Karna of the Suta caste, clad in mail,
stand in the van. I will stand in the rear of the whole army, protecting
it from that point.'"



SECTION LIII

"Vaisampayana said, 'After the Kauravas, O Bharata, had taken their stand
in this order, Arjuna, filling the air with the rattle and din of his
car, advanced quickly towards them. And the Kurus beheld his banner-top
and heard the rattle and din of his car as also the twang of the Gandiva
stretched repeatedly by him. And noting all this, and seeing that great
car-warrior--the wielder of the Gandiva--come, Drona spoke thus, 'That is
the banner-top of Partha which shineth at a distance, and this is the
noise of his car, and that is the ape that roareth frightfully. Indeed,
the ape striketh terror in the troops. And there stationed on that
excellent car, the foremost of car-warriors draweth that best of bows,
the Gandiva, whose twang is as loud as the thunder. Behold, these two
shafts coming together fall at my feet, and two others pass off barely
touching my ears. Completing the period of exile and having achieved many
wonderful feats, Partha saluteth me and whispereth in my ears. Endued
with wisdom and beloved of his relatives, this Dhananjaya, the son of
Pandu, is, indeed, beheld by us after a long time, blazing with beauty
and grace. Possessed of car and arrows, furnished with handsome fences
and quiver and conch and banner and coat of mail, decked with diadem and
scimitar and bow, the son of Pritha shineth like the blazing (Homa) fire
surrounded with sacrificial ladles and fed with sacrificial butter.'

"Vaisampayana continued, 'Beholding the Kurus ready for battle, Arjuna
addressing Matsya's son in words suitable to the occasion, said, 'O
charioteer, restrain thou the steeds at such a point whence my arrows may
reach the enemy. Meanwhile, let me see, where, in the midst of this army,
is that vile wretch of the Kuru race. Disregarding all these, and
singling out that vainest of princes I will fall upon his head, for upon
the defeat of that wretch the others will regard themselves as defeated.
There standeth Drona, and thereafter him his son. And there are those
great bowmen--Bhishma and Kripa and Kama. I do not see, however, the king
there. I suspect that anxious to save his life, he retreateth by the
southern road, taking away with him the kine. Leaving this array of
car-warriors, proceed to the spot where Suyodhana is. There will I fight,
O son of Virata, for there the battle will not be fruitless, Defeating
him I will come back, taking away the kine.'

"Vaisampayana continued, 'Thus addressed, the son of Virata restrained
the steeds with an effort and turned them by a pull at the bridle from
the spot where those bulls of the Kuru race were, and urged them on
towards the place where Duryodhana was. And as Arjuna went away leaving
that thick array of cars, Kripa, guessing his intention, addressed his
own comrades, saying, 'This Vibhatsu desireth not to take up his stand at
a spot remote from the king. Let us quickly fall upon the flanks of the
advancing hero. When inflamed with wrath, none else, unassisted, can
encounter him in battle save the deity of a thousand eyes, or Krishna the
son of Devaki. Of what use to us would the kine be or this vast wealth
also, if Duryodhana were to sink, like a boat, in the ocean of Partha?'
Meanwhile, Vibhatsu, having proceeded towards that division of the army,
announced himself speedily by name, and covered the troops with his
arrows thick as locusts. And covered with those countless shafts shot by
Partha, the hostile warriors could not see anything, the earth itself and
the sky becoming overwhelmed therewith. And the soldiers who had been
ready for the fight were so confounded that none could even the flee from
the field. And beholding the light-handedness of Partha they all
applauded it mentally. And Arjuna then blew his conch which always made
the bristles of the foe stand erect. And twanging his best of bows, he
urged the creatures on his flagstaff to roar more frightfully. And at the
blare of his conch and the rattle of his car-wheels, and the twang of the
Gandiva, and the roar of the superhuman creatures stationed on his
flagstaff, the earth itself began to tremble. And shaking their upraised
tails and lowing together, the kine turned back, proceeding along the
southern road.'"



SECTION LIV

"Vaisampayana said, 'Having disorganised the hostile host by force and
having recovered the kine, that foremost of bowmen, desirous of fighting
again, proceeded towards Duryodhana. And beholding the kine running wild
towards the city of the Matsyas, the foremost warriors of the Kurus
regarded Kiritin to have already achieved success. And all of a sudden
they fell upon Arjuna who was advancing towards Duryodhana. And beholding
their countless divisions firmly arrayed in order of battle with
countless banners waving over them, that slayer of foes, addressing the
son of the king of the Matsyas, said, 'Urge on, to the best of their
speed by this road, these white steeds decked with golden bridles. Strive
thou well, for I would approach this crowd of Kuru lions. Like an
elephant desiring an encounter with another, the Suta's son of wicked
soul eagerly desireth a battle with me. Take me, O prince, to him who
hath grown so proud under the patronage of Duryodhana. Thus addressed,
the son of Virata by means of those large steeds endued with the speed of
the wind and furnished with golden armour, broke that array of cars and
took the Pandava into the midst of the battle-field. And seeing this
those mighty car-warriors, Chitrasena and Sangramajit and Satrusaha and
Jaya, desirous of aiding Karna, rushed with arrows and long shafts,
towards the advancing hero of Bharata's race. Then that foremost of men,
inflamed with wrath, began to consume by means of fiery arrows shot from
his bow, that array of cars belonging to those bulls among the Kurus,
like a tremendous conflagration consuming a forest. Then, when the battle
began to rage furiously, the Kuru hero, Vikarna, mounted on his car,
approached that foremost of car-warriors, Partha, the younger brother of
Bhima,--showering upon him terrible shafts thick and long. Then cutting
Vikarna's bow furnished with a tough string and horns overlaid with gold,
Arjuna cut off his flagstaff. And Vikarna, beholding his flagstaff cut
off, speedily took to flight. And after Vikarna's flight, Satruntapa,
unable to repress his ire, began to afflict Partha, that obstructer of
foes and achiever of super-human feats, by means of a perfect shower of
arrows. And drowned, as it were, in the midst of the Kuru-array, Arjuna,
pierced by that mighty car-warrior,--king Satruntapa--pierced the latter
in return with five and then slew his car-driver with ten shafts, and
pierced by that bull of the Bharata race with an arrow capable of
cleaving the thickest coat of mail, Satruntapa fell dead on the field of
battle, like a tree from a mountain-top torn up by the wind. And those
brave bulls among men, mangled in battle by that braver bull among men,
began to waver and tremble like mighty forests shaken by the violence of
the wind that blows at the time of the universal dissolution. And struck
in battle by Partha, the son of Vasava, those well-dressed heroes among
men--those givers of wealth endued with the energy of Vasava--defeated
and deprived of life, began to measure their lengths on the ground, like
full-grown Himalayan elephants clad in mails of black steel decked with
gold. And like unto a raging fire consuming a forest at the close of
summer, that foremost of men, wielding the Gandiva, ranged the field in
all directions, slaying his foes in battle thus. And as the wind rangeth
at will, scattering masses of clouds and fallen leaves in the season of
spring, so did that foremost of car-warriors--Kiritin--ranged in that
battle, scattering all his foes before him. And soon slaying the red
steeds yoked unto the car of Sangramajit, the brother of Vikatana's son,
that hero decked in diadem and endued with great vigour then cut off his
antagonist's head by a crescent-shaped arrow. And when his brother was
slain, Vikartana's son of the Suta caste, mustering all his prowess,
rushed at Arjuna, like a huge elephant with out-stretched tusks, or like
a tiger at a mighty bull. And the son of Vikarna quickly pierced the son
of Pandu with twelve shafts and all his steeds also in every part of
their bodies and Virata's son too in his hand. And rushing impetuously
against Vikarna's son who was suddenly advancing against him, Kiritin
attacked him fiercely like Garuda of variegated plumage swooping down
upon a snake. And both of them were foremost of bowmen, and both were
endued with great strength, and both were capable of slaying foes. And
seeing that an encounter was imminent between them, the Kauravas, anxious
to witness it, stood aloof as lookers on. And beholding the offender
Karna, the son of Pandu, excited to fury, and glad also at having him,
soon made him, his horses, his car, and car-driver invisible by means of
a frightful shower of countless arrows. And the warriors of the Bharatas
headed by Bhishma, with their horses, elephants, and cars, pierced by
Kiritin and rendered invisible by means of his shafts, their ranks also
scattered and broken, began to wail aloud in grief. The illustrious and
heroic Karna, however counteracting with numberless arrows of his own
those shafts by Arjuna's hand, soon burst forth in view with bow and
arrows like a blazing fire. And then there arose the sound of loud
clapping of hands, with the blare of conchs and trumpets and kettle-drums
made by the Kurus while they applauded Vikartana's son who filled the
atmosphere with the sound of his bow-string flapping against his fence.
And beholding Kiritin filling the air with the twang of Gandiva, and the
upraised tail of the monkey that constituted his flag and that terrible
creature yelling furiously from the top of his flagstaff, Karna sent
forth a loud roar. And afflicting by means of his shafts, Vikartana's son
along with his steeds, car and car-driver, Kiritin impetuously poured an
arrowy shower on him, casting his eyes on the grandsire and Drona and
Kripa. And Vikartana's son also poured upon Partha a heavy shower of
arrows like a rain-charged cloud. And the diadem-decked Arjuna also
covered Karna with a thick down-pour of keen-edged shafts. And the two
heroes stationed on their cars, creating clouds of keen-edged arrows in a
combat carried on by means of countless shafts and weapons, appeared to
the spectators like the sun and the moon covered by clouds, and the
light-handed Karna, unable to bear the sight of the foe, pierced the four
horses of the diadem-decked hero with whetted arrows, and then struck his
car-driver with three shafts, and his flagstaff also with three. Thus
struck, that grinder of all adversaries in battle, that bull of the Kuru
race, Jishnu wielding the Gandiva, like a lion awaked from slumber,
furiously attacked Kama by means of straight-going arrows. And afflicted
by the arrowy shower (of Karna), that illustrious achiever of super-human
deeds soon displayed a thick shower of arrows in return. And he covered
Karna's car with countless shafts like the sun covering the different
worlds with rays. And like a lion attacked by an elephant, Arjuna, taking
some keen crescent-shaped arrows from out of his quiver and drawing his
bow to his ear, pierced the Suta's son on every part of his body. And
that grinder of foes pierced Karna's arms and thighs and head and
forehead and neck and other principal parts of his body with whetted
shafts endued with the impetuosity of the thunderbolt and shot from the
Gandiva in battle. And mangled and afflicted by the arrows shot by Partha
the son of Pandu, Vikartana's son, quitted the van of battle, and quickly
took to flight, like one elephant vanquished by another.'"



SECTION LV

"Vaisampayana said, 'After the son of Radha had fled from the field,
other warriors headed by Duryodhana, one after another, fell upon the son
of Pandu with their respective divisions. And like the shore withstanding
the fury of the surging sea, that warrior withstood the rage of that
countless host rushing towards him, arrayed in order of battle and
showering clouds of arrows. And that foremost of car-warriors, Kunti's
son Vibhatsu of white steeds, rushed towards the foe, discharging
celestial weapons all the while. Partha soon covered all the points of
the horizon with countless arrows shot from the Gandiva, like the sun
covering the whole earth with his rays. And amongst those that fought on
cars and horses and elephants, and amongst the mail-clad foot-soldiers,
there was none that had on his body a space of even two finger's breadth
unwounded with sharp arrows. And for his dexterity in applying celestial
weapons, and for the training of the steeds and the skill of Uttara, and
for the coursing of his weapons, and his prowess and light-handedness,
people began to regard Arjuna as the fire that blazeth forth during the
time of the universal dissolution for consuming all created things. And
none amongst the foe could cast his eyes on Arjuna who shone like a
blazing fire of great effulgence. And mangled by the arrows of Arjuna,
the hostile ranks looked like newly-risen clouds on the breast of a hill
reflecting the solar rays, or like groves of Asoka trees resplendent with
clusters of flowers. Indeed, afflicted by the arrows of Partha, the
soldiers looked like these, or like a beautiful garland whose flowers
gradually wither and drop away: And the all-pervading wind bore on its
wings in the sky the torn flags and umbrellas of the hostile host. And
affrighted at the havoc amongst their own ranks, the steeds fled in all
directions, freed from their yokes by means of Partha's arrows and
dragging after them broken portions of cars and elephants, struck on
their ears and ribs and tusks and nether lips and other delicate parts of
the body, began to drop down on the battle-field. And the earth, bestrewn
in a short time with the corpses of elephants belonging to the Kauravas,
looked like the sky overcast with masses of black clouds. And as that
fire of blazing flames at the end of the yuga consumeth all perishable
things of the world, both mobile and immobile, so did Partha, O king,
consumeth all foes in battle. And by the energy of his weapons and the
twang of his bow, and the preter-natural yells of the creatures stationed
on his flagstaff, and the terrible roar of the monkey, and by the blast
of his conch, that mighty grinder of foes, Vibhatsu, struck terror into
the hearts of all the troops of Duryodhana. And the strength of every
hostile warrior seemed, as it were, to be levelled to the dust at the
very sight of Arjuna. And unwilling to commit the daring act of sin of
slaying them that were defenceless, Arjuna suddenly fell back and
attacked the army from behind by means of clouds of keen-edged arrows
proceeding towards their aims like hawks let off by fowlers. And he soon
covered the entire welkin with clusters of blood-drinking arrows. And as
the (infinite) rays of the powerful sun, entering a small vessel, are
contracted within it for want of space, so the countless shafts of Arjuna
could not find space for their expansion even within the vast welkin.
Foes were able to behold Arjuna's car, when near, only once, for
immediately after, they were with their horses, sent to the other world.
And as his arrows unobstructed by the bodies of foes always passed
through them, so his car, unimpeded by hostile ranks, always passed
through the latter. And, indeed, he began to toss about and agitate the
hostile troops with great violence like the thousand-headed Vasuki
sporting in the great ocean. And as Kiritin incessantly shot his shafts,
the noise of the bow-string, transcending every sound, was so loud that
the like of it had never been heard before by created beings. And the
elephants crowding the field, their bodies pierced with (blazing) arrows
with small intervals between looked like black clouds coruscated with
solar rays. And ranging in all directions and shooting (arrows) right and
left, Arjuna's bow was always to be seen drawn to a perfect circle. And
the arrows of the wielder of the Gandiva never fell upon anything except
the aim, even as the eye never dwelleth on anything that is not
beautiful. And as the track of a herd of elephants marching through the
forest is made of itself, so was the track was made of itself for the car
of Kiritin. And struck and mangled by Partha, the hostile warriors
thought that,--Verily, Indra himself, desirous of Partha's victory,
accompanied by all the immortals is slaying us! And they also regarded
Vijaya, who was making a terrible slaughter around, to be none else than
Death himself who having assumed the form of Arjuna, was slaying all
creatures. And the troops of the Kurus, struck by Partha, were so mangled
and shattered that the scene looked like the achievement of Partha
himself and could be compared with nothing else save what was observable
in Partha's combats. And he severed the heads of foes, even as reapers
cut off the tops of deciduous herbs. And the Kurus all lost their energy
owing to the terror begot of Arjuna. And tossed and mangled by the
Arjuna-gale, the forest of Arjuna's foes reddened the earth with purple
secretions. And the dust mixed with blood, uplifted by the wind, made the
very rays of the sun redder still. And soon the sun-decked sky became so
red that it looked very much like the evening. Indeed, the sun ceaseth to
shed his rays as soon as he sets, but the son of Pandu ceased not to
shoot his shafts. And that hero of inconceivable energy overwhelmed, by
means of all celestial weapons, all the great bowmen of the enemy,
although they were possessed of great prowess. And Arjuna then shot three
and seventy arrows of sharp points at Drona, and ten at Dussaha and eight
at Drona's son, and twelve at Dussasana, and three at Kripa, the son of
Saradwat. And that slayer of foes pierced Bhishma, the son of Santanu,
with arrows, and king Duryodhana with a hundred. And, lastly, he pierced
Karna in the ear with a bearded shaft. And when that great bowmen Karna,
skilled in all weapons, was thus pierced, and his horses and car and
car-driver were all destroyed, the troops that supported him began to
break. And beholding those soldiers break and give way the son of Virata
desirous of knowing Partha's purpose, addressed him on the field of
battle, and said, 'O Partha, standing on this beautiful car, with myself
as charioteer, towards which division shall I go? For, commanded by thee,
I would soon take thee thither.'

"Arjuna replied, 'O Uttara, yonder auspicious warrior whom thou seest
cased in coat of tiger-skin and stationed on his car furnished with a
blue-flag and drawn by red steeds, is Kripa. There is to be seen the van
of Kripa's division. Take me thither. I shall show that great bowman my
swift-handedness in archery. And that warrior whose flag beareth the
device of an elegant water-pot worked in gold, is the preceptor
Drona--that foremost of all wielders of weapons. He is always an object
of regard with me, as also with all bearers of arms. Do thou, therefore,
circumambulate that great hero cheerfully. Let us bend our heads there,
for that is the eternal virtue. If Drona strikes my body first, then I
shall strike him, for then he will not be able to resent it. There, close
to Drona, that warrior whose flag beareth the device of a bow, is the
preceptor's son, the great car-warrior Aswatthaman, who is always an
object of regard with me as also with every bearer of arms. Do thou,
therefore, stop again and again, while thou comest by his car. There,
that warrior who stayeth on his car, cased in golden mail and surrounded
by a third part of the army consisting of the most efficient troops, and
whose flag beareth the device of an elephant in a ground of gold, is the
illustrious king Duryodhana, the son of Dhritarashtra. O hero, take
before him this thy car that is capable of grinding hostile cars. This
king is difficult of being vanquished in battle and is capable of
grinding all foes. He is regarded as the first of all Drona's disciples
in lightness of hand. I shall, in battle, show him my superior swiftness
in archery. There, that warrior whose flag beareth the device of a stout
chord for binding elephants, is Karna, the son of Vikartana, already
known to thee. When thou comest before that wicked son of Radha, be thou
very careful, for he always challengeth me to an encounter. And that
warrior whose flag is blue and beareth the device of five stars with a
sun (in the centre), and who endued with great energy stayeth on his car
holding a huge bow in hand and wearing excellent fences, and over whose
head is an umbrella of pure white, who standeth at the head of a
multitudinous array of cars with various flags and banners like the sun
in advance of masses of black clouds, and whose mail of gold looks bright
as the sun or the moon, and who with his helmet of gold striketh terror
into my heart, is Bhishma, the son of Santanu and the grandsire of us
all. Entertained with regal splendour by Duryodhana, he is very partial
and well-affected towards that prince. Let him be approached last of all,
for he may, even now, be an obstacle to me. While fighting with me, do
thou carefully guide the steeds. Thus addressed by him, Virata's son, O
king, guided Savyasachin's car with great alacrity towards the spot where
Kripa stood anxious to fight.'"



SECTION LVI

"Vaisampayana said, 'And the ranks of those fierce bowmen, the Kurus,
looked like masses of clouds in the rainy season drifting before a gentle
wind. And close (to those ranks of foot-soldiers) stood the enemy's
horses ridden by terrible warriors. And there were also elephants of
terrible mien, looking resplendent in beautiful armour, ridden by skilled
combatants and urged on with iron crows and hooks. And, O king, mounted
on a beautiful car, Sakra came there accompanied by the celestials,--the
Viswas and Maruts. And crowded with gods, Yakshas, Gandharvas and Nagas,
the firmament looked as resplendent as it does when bespangled with the
planetary constellation in a cloudless night. And the celestials came
there, each on his own car, desirous of beholding the efficacy of their
weapons in human warfare, and for witnessing also the fierce and mighty
combat that would take place when Bhishma and Arjuna would meet. And
embellished with gems of every kind and capable of going everywhere at
the will of the rider, the heavenly car of the lord of the celestials,
whose roof was upheld by a hundred thousand pillars of gold with (a
central) one made entirely of jewels and gems, was conspicuous in the
clear sky. And there appeared on the scene three and thirty gods with
Vasava (at their head), and (many) Gandharvas and Rakshasas and Nagas and
Pitris, together with the great Rishis. And seated on the car of the lord
of the celestials, appeared the effulgent persons of king, Vasumanas and
Valakshas and Supratarddana, and Ashtaka and Sivi and Yayati and Nahusha
and Gaya and Manu and Puru and Raghu and Bhanu and Krisaswa and Sagara
and Nala. And there shone in a splendid array, each in its proper place
the cars of Agni and Isa and Soma and Varuna and Prajapati and Dhatri and
Vidhatri and Kuvera and Yama, and Alamvusha and Ugrasena and others, and
of the Gandharva Tumburu. And all the celestials and the Siddhas, and all
the foremost of sages came there to behold that encounter between Arjuna
and the Kurus. And the sacred fragrance of celestial garlands filled the
air like that of blossoming woods at the advent of spring. And the red
and reddish umbrellas and robes and garlands and chamaras of the gods, as
they were stationed there, looked exceedingly beautiful. And the dust of
the earth soon disappeared and (celestial) effulgence lit up everything.
And redolent of divine perfumes, the breeze began to soothe the
combatants. And the firmament seemed ablaze and exceedingly beautiful,
decked with already arrived and arriving cars of handsome and various
make, all illumined with diverse sorts of jewels, and brought thither by
the foremost of the celestials. And surrounded by the celestials, and
wearing a garland of lotuses and lilies the powerful wielder of the
thunderbolt looked exceedingly beautiful on his car. And the slayer of
Vala, although he steadfastly gazed at his son on the field of battle,
was not satiated with such gazing,'"



SECTION LVII

"Vaisampayana said, 'Beholding the army of the Kurus arrayed in order of
battle, that descendant of the Kuru race, Partha, addressing Virata's
son, said, 'Do thou proceed to the spot where Kripa, the son of Saradwat,
is going by the southern side of that car whose flag is seen to bear the
device of a golden altar.'

"Vaisampayana continued, 'Hearing these words of Dhananjaya, the son of
Virata urged, without a moment's delay, those steeds of silvery hue
decked in golden armour. And making them adopt, one after another, every
kind of the swifter paces, he urged those fiery steeds resembling the
moon in colour. And versed in horse-lore, Uttara, having approached the
Kuru host, turned back those steeds endued with the speed of the wind.
And skilled in guiding vehicles, the prince of Matsya, sometimes wheeling
about, and sometimes proceeding in circular mazes, and sometimes turning
to the left, began to be wilder the Kurus. And wheeling round, the
intrepid and mighty son of Virata at last approached the car of Kripa,
and stood confronting him. Then announcing his own name, Arjuna
powerfully blew that best of conchs called Devadatta, of loud blare. And
blown on the field of battle by the mighty Jishnu, the blare of that
conch was heard like the splitting of a mountain. And seeing that the
conch did not break into a hundred fragments when blown by Arjuna, the
Kurus with all their warriors began to applaud it highly. And having
reached the very heavens, that sound coming back was heard even like the
crash of the thunderbolt hurled by Maghavat on the mountain breast.
Thereupon that heroic and intrepid and mighty car-warrior, Saradwat's son
Kripa, endued with strength and prowess, waxing wroth at Arjuna, and
unable to bear that sound and eager for fight, took up his own
sea-begotten conch and blew it vehemently. And filling the three worlds
with that sound, that foremost of car-warriors took up a large bow and
twanged the bow-string powerfully. And those mighty car-warriors, equal
unto two suns, standing opposed to each other, shone like two masses of
autumnal clouds. Then Saradwat's son quickly pierced Partha, that slayer
of hostile heroes, with ten swift and whetted arrows capable of entering
into the very vitals. And Pritha's son also, on his part, drawing that
foremost of weapons, the Gandiva, celebrated over the world, shot
innumerable iron-arrows, all capable of penetrating into the very core of
the body. Thereupon Kripa, by means of whetted shafts, cut into hundreds
and thousands of fragments, those blood-drinking arrows of Partha before
they could come up. Then that mighty car-warrior, Partha also, in wrath
displaying various manoeuvres, covered all sides with a shower of arrows.
And covering the entire welkin with his shafts, that mighty warrior of
immeasurable soul, the son of Pritha, enveloped Kripa with hundred of
shafts. And sorely afflicted by those whetted arrows resembling flames of
fire, Kripa waxed wroth and quickly afflicting the high-souled Partha of
immeasurable prowess with ten thousand shafts, set up on the field of
battle a loud roar. Then the heroic Arjuna quickly pierced the four
steeds of his adversary with four fatal arrows shot from the Gandiva,
sharp and straight, and furnished with golden wings. And pierced by means
of those whetted arrows resembling flames of fire those steeds suddenly
reared themselves, and in consequence Kripa reeled off his place. And
seeing Gautama thrown off his place, the slayer of hostile heroes, the
descendant of the Kuru race, out of regard for his opponent's dignity,
ceased to discharge his shafts at him. Then regaining his proper place,
Gautama quickly pierced Savyasachin with ten arrows furnished with
feathers of the Kanka bird. Then with a crescent-shaped arrow of keen
edge, Partha cut off Kripa's bow and leathern fences. And soon Partha cut
off Kripa's coat of mail also by means of arrows capable of penetrating
the very vitals, but he did not wound his person. And divested of his
coat of mail, his body resembled that of a serpent which hath in season
cast off its slough. And as soon as his bow had been cut off by Partha,
Gautama took up another and stringed it in a trice. And strange to say,
that bow of him was also cut off by Kunti's son, by means of straight
shafts. And in this way that slayer of hostile heroes, the son of Pandu,
cut off other bows as soon as they were taken up, one after another, by
Saradwat's son. And when all his bows were thus cut off, that mighty hero
hurled, from his car, at Pandu's son, a javelin like unto the blazing
thunderbolt. Thereupon, as the gold-decked javelin came whizzing through
the air with the flash of a meteor, Arjuna cut it off by means of ten
arrows. And beholding his dart thus cut off by the intelligent Arjuna,
Kripa quickly took up another bow and almost simultaneously shot a number
of crescent-shaped arrows. Partha, however, quickly cut them into
fragments by means of ten keen-edged shafts, and endued with great
energy, the son of Pritha then, inflamed with wrath on the field of
battle, discharged three and ten arrows whetted on stone and resembling
flames of fire. And with one of these he cut off the yoke of his
adversary's car, and with four pierced his four steeds, and with the
sixth he severed the head of his antagonist's car-driver from off his
body. And with three that mighty car-warrior pierced, in that encounter,
the triple bamboo-pole of Kripa's car and with two, its wheels. And with
the twelfth arrow he cut off Kripa's flagstaff. And with the thirteenth
Falguni, who was like Indra himself as if smiling in derision, pierced
Kripa in the breast. Then with his bow cut off, his car broken, his
steeds slain, his car-driver killed, Kripa leapt down and taking up a
mace quickly hurled it at Arjuna. But that heavy and polished mace hurled
by Kripa was sent back along its course, struck by means of Arjuna's
arrows. And then the warriors (of Kripa's division), desirous of rescuing
wrathful son of Saradwat encountered Partha from all sides and covered
him with their arrows. Then the son of Virata, turning the steed to the
left began to perform circuitous evolution called Yamaka and thus
withstood all those warriors. And those illustrious bulls among men,
taking Kripa with them who had been deprived of his car, led him away
from the vicinity of Dhananiaya, the son of Kunti.'"



SECTION LVIII

"Vaisampayana said, 'After Kripa had thus been taken away, the invincible
Drona of red steeds, taking up his bow to which he had already stringed
an arrow, rushed towards Arjuna of white steeds. And beholding at no
great distance from him the preceptor advancing on his golden car, Arjuna
that foremost of victorious warriors, addressing Uttara, said, 'Blessed
be thou, O friend, carry me before that warrior on whose high banner-top
is seen a golden altar resembling a long flame of fire and decked with
numerous flags placed around, and whose car is drawn by steeds that are
red and large, exceedingly handsome and highly-trained, of face pleasant
and of quiet mien, and like unto corals in colour and with faces of
coppery hue, for that warrior is Drona with whom I desire to fight. Of
long arms and endued with mighty energy possessed of strength and beauty
of person, celebrated over all the worlds for his prowess, resembling
Usanas himself in intelligence and Vrihaspati in knowledge of morality,
he is conversant with the four Vedas and devoted to the practice of
Brahmacharya virtues. O friend, the use of the celestial weapons together
with the mysteries of their withdrawal and the entire-science of weapons,
always reside in him. Forgiveness, self-control, truth, abstention from
injury, rectitude of conduct,--these and countless other virtues always
dwell in that regenerate one. I desire to fight with that highly-blessed
one on the field. Therefore, take me before the preceptor and carry me
thither, O Uttara.'

"Vaisampayana continued, 'Thus addressed by Arjuna, Virata's son urged
his steeds decked with gold towards the car of Bharadwaja's son. And
Drona also rushed towards the impetuously advancing Partha, the son of
Pandu,--that foremost of car-warriors,--like an infuriate elephant
rushing towards an infuriate compeer. And the son of Bharadwaja then blew
his conch whose blare resembled that of a hundred trumpets. And at that
sound the whole army become agitated like the sea in a tempest. And
beholding those excellent steeds red in hue mingling in battle with
Arjuna's steeds of swan-like whiteness endued with the speed of the mind,
all the spectators were filled with wonder. And seeing on the field of
battle those car-warriors--the preceptor Drona and his disciple
Partha--both endued with prowess, both invincible, both well-trained,
both possessed of great energy and great strength, engaged with each
other, that mighty host of the Bharatas began to tremble frequently. And
that mighty car-warrior Partha, possessed of great prowess and filled
with joy upon reaching Drona's car on his own, saluted the preceptor. And
that slayer of hostile heroes, the mighty armed son of Kunti, then
addressed Drona in an humble and sweet tone, saying, 'Having completed
our exile in the woods, we are now desirous of avenging our wrongs. Even
invincible in battle, it doth not behove thee to be angry with us. O
sinless one, I will not strike thee unless thou strikest me first. Even
this is my intention. It behoveth thee to act as thou choosest.' Thus
addressed Drona discharged at him more than twenty arrows. But the
light-handed Partha cut them off before they could reach him. And at
this, the mighty Drona, displaying his lightness of hand in the use of
weapons, covered Partha's car with a thousand arrows. And desirous of
angering, Partha, that hero of immeasurable soul, then covered his steeds
of silvery whiteness with arrows whetted on stone and winged with the
feathers of the Kanka bird. And when the battle between Drona and Kiritin
thus commenced, both of them discharging in the encounter arrows of
blazing splendour, both well-known for their achievements, both equal to
the wind itself in speed, both conversant with celestial weapons, and
both endued with mighty energy, began shooting clouds of arrows to
bewilder the royal Kshatriyas. And all the warriors that were assembled
there were filled with wonder at sight of all this. And they all admired
Drona who quickly shot clouds of arrows exclaiming,--Well done! Well
done! Indeed, who else save Falguna, is worthy of fighting with Drona in
battle? Surely the duties of a Kshatriya are stern, for Arjuna fighteth
with even his own preceptor!--And it was thus that they who stood on the
field of battle said unto one another. And inflamed with fire, those
mighty-armed heroes standing before other, and each incapable of
overcoming the other, covered each other with arrowy showers. And
Bharadwaja's son, waxing worth, drew his large and unconquerable bow
plated on the back with gold, and pierced Falguna with his arrows. And
discharging at Arjuna's car innumerable whetted arrows possessed of solar
effulgence, he entirely shrouded the light of the sun. And that great
car-warrior of mighty arms, violently pierced Pritha's son with
keen-edged shafts even as the clouds shower upon a mountain. Then taking
up that foremost of bows, the Gandiva, destructive of foes and capable of
withstanding the greatest strain, the impetuous son of Pandu cheerfully
discharged countless shafts of various kinds adorned with gold, and that
powerful warrior also baffled in a moment Drona's arrowy shower by means
of those shafts shot from his own bow. And at this the spectators
wondered greatly. And the handsome Dhananjaya, the son of Pritha, ranging
on his car, displayed his weapons on all sides at the same time. And the
entire welkin covered with his arrows, became one wide expanse of shade.
And at this Drona become invisible like the sun enveloped in mist. And
shrouded by those excellent arrows on all sides, Drona looked like a
mountain on fire. And beholding his own car completely enveloped by the
arrows of Pritha's son, Drona that ornament of battle, bent his terrible
and foremost of bows whose noise was as loud as that of the clouds. And
drawing that first of weapons, which was like unto a circle of fire, he
discharged a cloud of keen-edged shafts. And then there were heard on the
field loud sounds like the splitting of bamboos set on fire. And that
warrior of immeasurable soul, shooting from his bow arrows furnished with
golden wings, covered all sides, shrouding the very light of the sun. And
those arrows with knots well-peeled off, and furnished with golden wings,
looked like flocks of birds in the sky. And the arrows discharged by
Drona from his bow, touching one another at the wings, appeared like one
endless line in the sky. And those heroes, thus discharging their arrows
decked with gold, seemed to cover the sky with showers of meteors. And
furnished with feathers of the Kanka bird, those arrows looked like rows
of cranes ranging in the autumnal sky. And the fierce and terrible
encounter that took place between the illustrious Drona and Arjuna
resembled that between Virata and Vasava of old. And discharging arrows
at each other from bows drawn at their fullest stretch, they resembled
two elephants assailing each other with their tusks. And those wrathful
warriors--those ornaments of battle--fighting strictly according to
established usage, displayed in that conflict various celestial weapons
in due order. Then that foremost of victorious men, Arjuna, by means of
his keen shafts resisted the whetted arrows shot by that best of
preceptors. And displaying before the spectators various weapons, that
hero of terrible prowess covered the sky with various kinds of arrows.
And beholding that tiger among men, Arjuna, endued with fierce energy and
intent upon striking him, that foremost of warriors and best of
preceptors (from affection) began to fight with him playfully by means of
smooth and straight arrows. And Bharadwaja's son fought on with Falguna,
resisting with his own the celestial weapons shot by the former. And the
fight that took place between those enraged lions among men, incapable of
bearing each other, was like unto encounter between the gods and the
Danavas. And the son of Pandu repeatedly baffled with his own, the
Aindra, the Vayavya, and the Agneya weapons that were shot by Drona. And
discharging keen shafts, those mighty bowmen, by their arrowy showers
completely covered the sky and made a wide expanse of shade. And then the
arrows shot by Arjuna, falling on the bodies of hostile warriors,
produced the crash of thunderbolt. O king, elephants, cars, and horses,
bathed in blood, looked like Kinsuka trees crowned with flowers. And in
that encounter between Drona and Arjuna, beholding the field covered with
arms decked with bangles, and gorgeously-attired car-warriors, and coats
of mail variegated with gold, and with banners lying scattered all about,
and with warriors slain by means of Partha's arrows, the Kuru host became
panic-stricken. And shaking their bows capable of bearing much strain,
those combatants began to shroud and weaken each other with their shafts.
And, O bull of the Bharata race, the encounter that took place between
Drona and Kunti's son was dreadful in the extreme and resembled that
between Vali and Vasava. And staking their very lives, they began to
pierce each other straight arrows shot from their fully-stretched
bow-strings. And a voice was heard in the sky applauding Drona, and
saying, 'Difficult is the feat performed by Drona, inasmuch as he
fighteth with Arjuna,--that grinder of foes, that warrior endued with
mighty energy, of firm grasp, and invincible in battle,--that conqueror
of both celestials and Daityas, that foremost of all car-warriors.' And
beholding Partha's infallibility, training, fleetness of hand, and the
range also of Arjuna's, arrows, Drona became amazed. And, O bull of the
Bharata race, lifting up his excellent bow, the Gandiva the unforbearing
Partha drew it now with one hand and now with another shot an arrowy
shower. And beholding that shower resembling a flight of locusts, the
spectators wondering applauded him exclaiming, 'Excellent'! 'Excellent'!
And so ceaselessly did he shoot his arrows that the very air was unable
to penetrate the thick array. And the spectators could not perceive any
interval between the taking up of the arrows and letting them off. And in
that fierce encounter characterised by lightness of hand in the discharge
of weapons, Partha began to shoot his arrows more quickly than before.
And then all at once hundreds and thousands of straight arrows fell upon
Drona's car. And, O bull of the Bharata race, beholding Drona completely
covered by the wielder of the Gandiva with his arrows, the Kuru army set
up exclamation of 'Oh'! and 'Alas'! And Maghavat, together with those
Gandharvas and Apsaras that have come there, applauded the fleetness of
Partha's hand. And that mighty car-warrior, the preceptor's son, then
resisted the Pandva with a mighty array of cars. And although enraged
with Arjuna, yet Aswatthaman mentally admired that feat of the
high-souled son of Pritha. And waxing wroth, he rushed towards Partha,
and discharged at him an arrowy shower like a heavy down-pour by the
cloud. And turning his steeds towards Drona's son, Partha gave Drona an
opportunity to leave the field. And thereupon the latter, wounded in that
terrible encounter, and his mail and banner gone sped away by the aid of
swift horses.'"



SECTION LIX

"Vaisampayana said, 'Then, O mighty king, Drona's son rushed to an
encounter with Arjuna in battle. And beholding his rush to the conflict
like a hurricane, showering shafts like a rain charged cloud Pritha's son
received him with a cloud of arrows. And terrible was the encounter
between them, like that between the gods and the Danavas. And they shot
arrows at each other like Virata and Vasava. And the welkin being
enveloped on all sides with arrows, the sun was completely hidden, and
the air itself was hushed. And, O conqueror of hostile cities, as they
assailed and struck each other, loud sounds arose as of bamboos on fire.
And, O king, Aswatthaman's horses being sorely afflicted by Arjuna, they
became bewildered and could not ascertain which way to go. And as
Pritha's son ranged on the field, the powerful son of Drona finding an
opportunity, cut off the string of the Gandiva with an arrow furnished
with a horse-shoe head And beholding that extraordinary feat of his, the
celestials applauded him highly. And exclaiming--'Well done'!---'Well
done'! Drona and Bhishma, and Karna, and the mighty warrior Kripa, all
applauded that feat of his greatly. And the son of Drona, drawing his
excellent bow, pierced with his shafts, furnished with the feathers of
the Kanka bird, the breast of Partha, that bull among warriors.
Thereupon, with a loud laughter, the mighty-armed son of Pritha attached
a strong and fresh string to Gandiva. And moistening his bow-string with
the sweat that stood on his forehead resembling the crescent moon,
Pritha's son advanced towards his adversary, even as an infuriated leader
of a herd of elephants rusheth at another elephant. And the encounter
that took place between those two matchless heroes on the field of battle
was exceedingly fierce and made the bristles of the spectators stand on
their ends. And as those heroes endued with mighty energy fought on, the
two mighty elephants, the Kurus beheld them with wonder. And those brave
bulls among men assailed each other with arrows of snaky forms and
resembling blazing fires. And as the couple of quivers belonging to the
Pandava was inexhaustible, that hero was able to remain on the field
immovable as a mountain. And as Aswatthaman's arrows, in consequence of
his ceaseless discharge in that conflict, were quickly exhausted, it was
for this that Arjuna prevailed over his adversary. Then Karna, drawing
his large bow with great force twanged the bow-string. And thereupon
arose loud exclamation of 'Oh'! and 'Alas'! And Pritha's son, casting his
eyes towards the spot where that bow was twanged, beheld before him the
son of Radha. And at that sight his wrath was greatly excited. And
inflamed with ire and desirous of slaying Karna, that bull of the Kuru
race stared at him with rolling eyes. And, O king, beholding Partha turn
away from Aswatthaman's side, the Kuru warriors discharged thousands of
arrows on Arjuna. And the mighty-armed Dhananjaya, that conqueror of
foes, leaving Drona's son, all on a sudden rushed towards Karna. And
rushing towards Karna, with eyes reddened in anger the son of Kunti,
desirous of a single combat with him, said these words."



SECTION LX

"Arjuna said, 'The time, O Karna, hath now come for making good thy
loquacious boast in the midst of the assembly, viz., that there is none
equal to thee in fight. Today, O Karna, contending with me in terrible
conflict, thou shalt know thy own strength, and shalt no longer disregard
others. Abandoning good breeding, thou hadst uttered many harsh words,
but this that thou endeavourest to do, is, I think, exceedingly
difficult. Do thou now, O Radha's son, contending with me in the sight of
the Kurus, make good what thou hadst said before in disregard of myself.
Thou who hadst witnessed Panchala's princess outraged by villains in the
midst of the court, do thou now reap the fruit of that act of thine.
Fettered by the bonds of morality before, I desisted from vengeance then.
Behold now, O son of Radha, the fruit of that wrath in conflict at hand.
O wicked wight, we have suffered much misery in that forest for full
twelve; years. Reap thou today the fruits of our concentrated vengeance.
Come, O Karna, cope with me in battle. Let these thy Kaurava warriors
witness the conflict. Hearing these words, Karna replied, 'Do thou, O
Partha, accomplish in deed what thou sayst in words. The world knows that
thy words verily exceed thy deed. That thou hadst foreborne formerly was
owing to thy inability to do anything. If we witness thy prowess even
now, we may acknowledge its truth. If thy past forbearance was due to thy
having been bound by the bonds of morality, truly thou art equally bound
now although thou regardest thyself free. Having as thou sayst, passed
thy exile in the woods in strict accordance with thy pledge and being
therefore weakened by practising an ascetic course of life, how canst
thou desire a combat with me now! O Pritha's son, if Sakra himself fight
on thy side, still I would feel no anxiety in putting forth my prowess.
Thy wish, O son of Kunti, is about to be gratified. Do thou fight with me
now, and behold my strength.' Hearing this, Arjuna said, 'Even now, O
Radha's son, thou hadst fled from battle with me, and it is for this that
thou livest although thy younger brother hath been slain. What other
person, save thee, having beheld his younger brother slain in battle
would himself fly from the field, and boast as thou dost, amid good and
true men?'

"Vaisampayana continued, 'Having said these words unto Karna, the
invincible Vibhatsu rushed at him and charged a volley, of shafts capable
of penetrating through a coat of mail. But that mighty car-warrior,
Karna, received with great alacrity that discharge with an arrowy shower
of his own, heavy as the downpour of the clouds. And that fierce volley
of arrows covered all sides and severally pierced the steeds and arms and
leathern fences of the combatants. And incapable of putting up with that
assault, Arjuna cut off the strings of Karna's quiver by means of a
straight and sharp arrow. Thereupon, taking out from his quiver another
arrow, Karna pierced the Pandava in the hand at which the latter's hold
of the bow was loosened. And then the mighty-armed Partha cut off Karna's
bow into fragments. And Karna replied by hurling a dart at his adversary,
but Arjuna cut it off by means of his arrows. And then the warriors that
followed the son of Radha rushed in crowds at Arjuna, but Partha sent
them all to the abode of Yama by means of arrows shot from the Gandiva.
And Vibhatsu slew the steeds of Karna by means of sharp and tough arrows
shot from the bow-string drawn to the ear, and deprived of life they
dropped down on the ground. And taking another sharp and blazing arrow
endued with great energy, the mighty son of Kunti pierced the breast of
Kama. And that arrow, cleaving through his mail, penetrated into his
body. And at this, Karna's vision was obscured and his senses left him.
And regaining consciousness, he felt a great pain, and leaving the combat
fled in a northernly direction. And at this, the mighty car-warrior
Arjuna and Uttara, both began to address him contumely.'"



SECTION LXI

"Vaisampayana said, 'Having defeated Vikartana's son, Arjuna said unto
the son of Virata, 'Take me towards that division where yonder device of
a golden palmyra is seen. There our grandfather, Santanu's son, like unto
a celestial, waiteth, desirous of an encounter with me.' Thereupon,
beholding that mighty host thronged with cars and horses and elephants,
Uttara, sorely pierced with arrows, said, 'O hero, I am no longer able to
guide thy excellent steeds. My spirits droop and my mind is exceedingly
bewildered. All the directions seem to be whirling before my eyes in
consequence of the energy of the celestial weapons used by thee and the
Kurus. I have been deprived of my senses by the stench of fat and blood
and flesh. Beholding all this, from terror my mind is, as it were, cleft
in twain. Never before had I beheld such a muster of horses in battle.
And at the flapping of fences, and the blare of conchs, the leonine roars
made by the warriors and the shrieks of elephants, and the twang of the
Gandiva resembling the thunder, I have, O hero, been so stupefied that I
have been deprived of both hearing and memory. And, O hero, beholding
thee incessantly drawing to a circle, in course of the conflict, the
Gandiva which resembleth a circle of fire, my sight faileth me and my
heart is rent asunder. And seeing thy fierce form in battle, like that of
the wielder of the Pinaka while inflamed with wrath, and looking also at
the terrible arrows shot by thee, I am filled with fear. I fail to see
when thou takest up thy excellent arrows, when thou fixest them on the
bow-string, and when thou lettest them off. And though all this is done
before my eyes, yet, deprived of my senses, I do not see it. My spirits
are drooping and earth itself seems to be swimming before me. I have no
strength to hold the whip and the reins.' Hearing these words, Arjuna
said, 'Do thou not fear. Assure thyself. Thou also hast, on the field of
battle performed, O bull among men, wonderful feats. Blessed be thou,
thou art a prince and born in the illustrious line of Matsyas. It
behoveth thee not to feel dispirited in chastising thy foes. Therefore, O
prince, stationed on my car, muster all thy fortitude and hold the reins
of my steeds, O slayer of foes, when I once more become engaged in
battle.'

"Vaisampayana continued, 'Having said this unto Virata's son, that best
of men and foremost of car-warriors, the mighty-armed Arjuna, again
addressed the son of Virata, saying. 'Take me without delay to the van of
Bhishma's division. I will cut off his very bow-string in the battle.
Thou shalt behold today the celestial weapons of blazing beauty, shot by
me, look like flashes of lightning disporting amid the clouds in the sky.
The Kauravas shall behold the gold decked back of my Gandiva today, and
assembled together the foe shall dispute, saying,--By which hand of his,
the right or the left, doth he should? And I shall cause a dreadful river
(of death) to flow today towards the other world with blood for its
waters and cars for its eddies, and elephants for its crocodiles. I shall
today, with my straight arrows, extirpate the Kuru forest having hands
and feet and heads and backs and arms for the branches of its trees.
Alone, bow in hand, vanquishing the Kuru host, a hundred paths shall open
before me like those of a forest in conflagration. Struck by me thou
shalt today behold the Kuru army moving round and round like a wheel
(unable to fly off the field). I shall show thee today my excellent
training in arrows and weapons. Stay thou on my car firmly, whether the
ground be smooth or uneven. I can pierce with my winged arrows even the
mountain of Sumeru that stands touching the very heavens. I slew of old,
at Indra's command, hundreds and thousands of Paulomas and Kalakhanjas in
battle. I have obtained my firmness of grasp from Indra, and my lightness
of hand from Brahman, and I have learnt various modes of fierce attack
and defence amid crowds of foes from Prajapati. I vanquished, on the
other side of the great ocean, sixty thousands of car-warriors--all
fierce archers--residing in Hiranyapura. Behold, now I defeat the
multitudinous host of the Kurus like a tempest scattering a heap of
cotton. With my fiery arrows I shall today set the Kuru-forest to fire,
having banners for its trees, the foot-soldiers for its shrubs, and the
car-warriors for its beasts of prey. Like unto the wielder of the
thunderbolt overthrowing the Danavas, alone I shall, with my straight
arrows, bring down from the chambers of their cars the mighty warrior of
the Kuru army stationed therein and struggling in the conflict to the
best of their power. I have obtained from Rudra the Raudra, from Varuna
the Varuna from Agni the Agneya, from the god of Wind the Vayava, and
from Sakra the thunderbolt and other weapons. I shall certainly
exterminate the fierce Dhartarashtra-forest though protected by many
leonine warriors. Therefore, O Virata's son, let thy fears be dispelled.'

"Vaisampayana continued, 'Thus assured by Savyasachin, the son of Virata
penetrated into that fierce array of cars protected by Bhishma. The son
of Ganga, however, of fierce deeds, cheerfully withstood the mighty-armed
hero advancing from desire of vanquishing the heroes in battle. Jishnu,
then, confronting Bhishma, cut off his standard clean off at the roots by
shooting a gold-decked arrow pierced by which it fell to the ground. And
at this, four mighty warriors, Dussasana and Vikarna and Dussaha and
Vivingsati, skilled in weapons and endued with great energy, and all
decked with handsome garlands and ornaments, rushed towards that terrible
bowman. And advancing towards Vibhatsu--that fierce archer, these all
encompassed him around. Then the heroic Dussasana pierced the son of
Virata with a crescent-shaped arrow and he pierced Arjuna with another
arrow in the breast. And Jishnu, confronting Dussasana, cut off by means
of a sharp-edged arrow furnished with vulturine wings his adversary's bow
plaited with gold, and then pierced his person in the breast by means of
five arrows. And afflicted by the arrows of Partha. Dussasana fled,
leaving the combat. Then Vikarna, the son of Dhritarashtra, pierced
Arjuna--that slayer of hostile heroes, by means of sharp and straight
arrows furnished with vulturine wings. But the son of Kunti within a
moment hit him also in the forehead with straight shafts. And pierced by
Arjuna, he fell down from his car. And at this, Dussaha, supported by
Vivingsati, covered Arjuna with a cloud of sharp arrows, impelled by the
desire of rescuing his brother. Dhananjaya, however, without the least
anxiety, pierced both of them almost at the same instant by means of
couple of keen-edged arrows and then slew the steeds of both. And there
upon, both those sons of Dhritarashtra, deprived of their steeds and
their bodies mangled were taken away by the warrior behind them who had
rushed forward with other cars. Then the unvanquished Vibhatsu, the
mighty son of Kunti, decked with diadem and sure of aim, simultaneously
attacked all sides with his arrows.'"



SECTION LXII

"Vaisampayana said, 'Then, O thou of the Bharata race, all the great
car-warriors of the Kurus, united together, began to assail Arjuna to the
best of their might from all sides. But that hero of immeasurable soul
completely covered all those mighty car-warriors with clouds of arrows,
even as the mist covereth the mountains. And the roars of huge elephants
and conchs, mingling together, produced a loud up roar. And penetrating
through the bodies of elephants and horses as also through steel coats of
mail, the arrows shot by Partha fell by thousands. And shooting shafts
with the utmost celerity, the son of Pandu seemed in that contest to
resemble the blazing sun of an autumnal midday. And afflicted with fear,
the car-warriors began to leap down from their cars and the
horse-soldiers from horse-back, while the foot-soldiers began to fly in
all directions. And loud was the clatter made by Arjuna's shafts as they
cleft the coats of mail belonging to mighty warriors, made of steel,
silver, and copper. And the field was soon covered with the corpses of
warriors mounted on elephants and horses, all mangled by the shafts of
Partha of great impetuosity like unto sighing snakes. And then it seemed
as if Dhananjaya, bow in hand, was dancing on the field of battle. And
sorely affrighted at the twang of the Gandiva resembling the noise of the
thunder, many were the combatants that fled from that terrible conflict.
And the field of battle was bestrewn with severed heads decked with
turbans, ear-rings and necklaces of gold, and the earth looked beautiful
by being scattered all over with human trunks mangled by shafts, and arms
having bows in their grasp and hands decked with ornaments. And, O bull
of the Bharata race, in consequence of heads cut off by whetted shafts
ceaselessly falling on the ground, it seemed as if a shower of stones
fell from the sky. And that Partha of formidable prowess, displaying his
fierceness, now ranged the field of battle, pouring the terrible fire of
his wrath upon the sons of Dhritarashtra. And beholding the fierce
prowess of Arjuna who thus scorched the hostile host, the Kuru warriors,
in the very presence of Duryodhana, became dispirited and ceased to
fight. And, O Bharata, having struck terror into that host and routed
those mighty car-warriors, that fore-most of victors, ranged on the
field. And the son of Pandu then created on the field of battle a
dreadful river of blood, with waving billows, like unto the river of
death that is created by Time at the end of the Yuga, having the
dishevelled hair of the dead and the dying for its floating moss and
straw, with bows and arrows for its boats, fierce in the extreme and
having flesh and animal juices for its mire. And coats of mail and
turbans floated thick on its surface. And elephants constituted its
alligators and the cars its rafts. And marrow and fat and blood
constituted its currents. And it was calculated to strike terror into the
hearts of the spectators. And dreadful to behold, and fearful in the
extreme, and resounding with the yells of ferocious beasts, keen edged
weapons constituted its crocodiles. And Rakshasas and other cannibals
haunted it from one end to the other. And strings of pearls constituted
its ripples, and various excellent ornaments, its bubbles. And having
swarms of arrows for its fierce eddies and steeds for its tortoises, it
was incapable of being crossed. And the mighty car warrior constituted
its large island, and it resounded with the bleat of conchs and the sound
of drums. And the river of blood that Partha created was incapable of
being crossed. Indeed, so swift-handed was Arjuna that the spectators
could not perceive any interval between his taking up an arrow, and
fixing it on the bow-string, and letting it off by a stretch of the
Gandiva.'"



SECTION LXIII

"Vaisampayana said, 'Then while a great havoc was being made among the
Kurus, Santanu's son, Bhishma, and grandsire of the Bharatas rushed at
Arjuna, taking up an excellent bow adorned with gold, and many arrows
also of keen points and capable of piercing into the very vitals of the
foe and afflicting him sorely. And in consequence of a white umbrella
being held over his head, that tiger among men looked beautiful like unto
a hill at sunrise. And the son of Ganga, blowing his conch cheered the
sons of Dhritarashtra, and wheeling along his right came upon Vibhatsu
and impeded his course. And that slayer of hostile heroes, the son of
Kunti, beholding him approach, received him with a glad heart, like a
hill receiving a rain-charged cloud. And Bhishma, endued with great
energy, pierced Partha's flag-staff with eight arrows. The arrows
reaching the flag-staff of Pandu's son, struck the blazing ape and those
creatures also stationed in the banner-top. And then the son of Pandu,
with a mighty javelin of sharp-edge cut of Bhishma's umbrella which
instantly fell on the ground. And then the light-handed son of Kunti
struck his adversary's flag-staff also with many shafts, and then his
steeds and then the couple of drivers that protected Bhishma's flanks.
And unable to bear this, Bhishma though cognisant of the Pandava's might,
covered Dhananjaya with a powerful celestial weapon. And the son of
Pandu, of immeasurable soul, hurling in return a celestial weapon at
Bhishma, received that from Bhishma like a hill receiving a deep mass of
clouds. And the encounter that took place between Partha and Bhishma, was
fierce and the Kaurava warriors with their troops stood as lookers on.
And in the conflict between Bhishma and the son of Pandu, shafts striking
against shafts shone in the air like fireflies in the season of rains.
And, O king, in consequence of Partha's shooting arrows with both his
right and left hands, the bent Gandiva seemed like a continuous circle of
fire. And the son of Kunti then covered Bhishma with hundreds of sharp
and keen-edged arrows, like a cloud covering the mountain-breast with its
heavy downpour. And Bhishma baffled with the own arrows that arrowy
shower, like the bank resisting the swelling sea, and covered the son of
Pandu in return. And those warriors, cut into a thousand pieces in
battle, fell fast in the vicinity of Falguna's car. And then there was a
downpour, from the car of Pandu's son, of arrows furnished with golden
wing, and raining through the sky like a flight of locusts. And Bhishma
again repelled that arrowy shower with hundreds of whetted shafts shot by
him. And then the Kauravas exclaimed.--Excellent! Excellent!--Indeed,
Bhishma hath performed an exceedingly difficult feat inasmuch as he hath
fought with Arjuna. Dhananjaya is mighty and youthful, and dexterous and
swift of hand. Who else, save Bhishma, the son of Santanu, or Krishna,
the son of Devaki, or the mighty son of Bharadwaja, the foremost of
preceptors, is able to bear the impetus of Partha in battle? And
repelling weapons with weapons, those two bulls of the Bharata race, both
endued with great might, fought on playfully and infatuated the eyes of
all created beings. And those illustrious warriors ranged on the field of
battle, using the celestials weapons obtained from Prajapati and Indra,
and Agni and the fierce Rudra, and Kuvera, and Varuna, and Yama, and
Vayu. And all beings were greatly surprised, upon beholding those
warriors engaged in combat. And they all exclaimed,--Bravo Partha of long
arms? Bravo Bhishma! Indeed, this application of celestial weapons that
is being witnessed in the combat between Bhishma and Partha is rare among
human beings."

"Vaisampayana continued, 'Thus raged that conflict with weapons between
those warriors conversant with all weapons. And when that conflict of
celestial weapons ceased, then commenced a conflict with arrows. And
Jishnu approaching his opponent, cut of with an arrow sharp like a razor
the gold-decked bow of Bhishma. Within the twinkling of the eye, however,
Bhishma, that mighty-armed and great car-warrior, took up another bow and
stringed it. And inflamed with wrath, he showered upon Dhananjaya a cloud
of arrows. And Arjuna, too, endued with great energy, rained upon Bhishma
innumerable sharp-pointed and keen-edged arrows. And Bhishma also shot
clouds of arrows upon Pandu's son. And conversant with celestial weapons
and engaged in shooting and each other, arrows of keen points, no
distinction, O king, could then be perceived between those illustrious
warriors. And that mighty car-warrior, Kunti's son, covered with a
diadem, and the heroic son of Santanu, obscured the ten directions with
their arrows. And the Pandava covered Bhishma, and Bhishma also covered
the Pandava, with clouds of shafts. And, O king, wonderful was this
combat that took place in this world of men. And the heroic warriors that
protected Bhishma's car, slain by the son of Pandu, fell prostrate, O
monarch, beside the car of Kunti's son. And the feathery arrows of
Svetavahana, shot from the Gandiva, fell in all directions as if with the
object of making a wholesale slaughter of the foe. And issuing forth from
his car those blazing arrows furnished with golden wings looked like rows
of swans in the sky. And all the celestials with Indra, stationed in the
firmament, gazed with wonder upon another celestial weapon hurled with
great force by that wonderful archer Arjuna. And beholding that wonderful
weapon of great beauty, the mighty Gandiva, Chitrasena, highly pleased,
addressed the lord of celestials, saying, 'Behold these arrows shot by
Partha coursing through the sky in one continuous line. Wonderful is the
dexterity of Jishnu in evolving this celestial weapon! Human beings are
incapable of shooting such a weapon, for it does not exist among men. How
wonderful again is this concourse of mighty weapons existing from days of
old! No interval can be perceived between his taking up the arrows,
fixing them on the bow-string, and letting them off by stretching the
Gandiva. The soldiers are incapable of even looking at the son of Pandu,
who is like unto the midday sun blazing in the sky. So also none ventures
to look at Bhishma, the son of Ganga. Both are famous for their
achievements, and both are of fierce prowess. Both are equal in feats of
heroism, and both are difficult of being vanquished in battle.'

'Thus addressed by the Gandharva about that combat between Partha and
Bhishma, the lord of the celestials, O Bharata, paid proper respect unto
both by a shower of celestial flowers. Meanwhile, Bhishma, the son of
Santanu, assailed Arjuna on the left side, while that drawer of the bow
with either hands was on the point of piercing him. And at this,
Vibhatsu, laughing aloud, cut off with an arrow of keen edge and
furnished with vulturine wings, the bow of Bhishma, that hero of solar
effulgence. And then Dhananjaya, the son of Kunti, pierced Bhishma in the
breast with ten shafts although the latter was contending with all his
prowess. And sorely afflicted with pain Ganga's son of mighty arms and
irresistible in battle, stood for a long time leaning on the pole of his
car. And beholding him deprived of consciousness the driver of his
car-steeds, calling to mind the instructions about protecting the
warriors when in a swoon, led him away for safety.'"



SECTION LXIV

"Vaisampayana said, 'After Bhishma had fled, leaving the van of battle,
the illustrious son of Dhritarashtra hoisting high flag approached
Arjuna, bow in hand and setting up a loud roar. And with a spear-headed
shaft shot from his bow stretched to the ear, he pierced on the forehead
of that terrible bowman of fierce prowess, Dhanajaya, ranging amidst the
foes. And pierced with that keen shaft of golden point on the forehead,
that hero of famous deeds looked resplendent, O king, like unto a
beautiful hill with a single peak. And cut by that arrow, the warm
life-blood gushed out profusely from the wound. And the blood trickling
down his body shone beautifully like a wreath of golden flowers. And
struck by Duryodhana with the shaft, the swift-handed Arjuna of unfailing
strength, swelling with rage, pierced the king in return, taking up
arrows that were endued with the energy of snakes of virulent poison. And
Duryodhana of formidable energy attacked Partha, and Partha also, that
foremost of heroes, attacked Duryodhana. And it was that those foremost
of men, both born in the race of Ajamida, struck each other alike in the
combat. And then (seated) on an infuriate elephant huge as a mountain and
supported by four cars, Vikarna rushed against Jishnu, the son of Kunti.
And beholding that huge elephant, advancing with speed, Dhananjaya struck
him on the head between the temples with an iron arrow of great impetus
shot from the bow-string stretched to the ear. And like the thunderbolt
hurled by Indra splitting a mountain, that arrow furnished with vulturine
wings, shot by Partha, penetrated, up to the very feathers, into the body
of that elephant huge as hill. And sorely afflicted by the shaft, that
lord of the elephant species began to tremble, and deprived of strength
fell down on the ground in intense anguish, like the peak of mountain
riven by thunder. And that best of elephants falling down on the earth,
Vikarna suddenly alighting in great terror, ran back full eight hundred
paces and ascended on the car of Vivingsati. And having slain with that
thunder-like arrow that elephant huge as a mighty hill and looking like a
mass of clouds, the son of Pritha smote Duryodhana in the breast with
another arrow of the same kind. And both the elephant and the king having
thus been wounded, and Vikarna having broken and fled along with the
supporters of the king's car, the other warriors, smitten with the arrows
shot from the Gandiva, fled from the field in panic. And beholding the
elephant slain by Partha, and all the other warriors running away,
Duryodhana, the foremost of the Kurus, turning away his car precipitately
fled in that direction where Partha was not. And when Duryodhana was fast
running away in alarm, pierced by that arrow and vomitting forth blood,
Kiritin, still eager for battle and capable of enduring every enemy, thus
censured him from wrath, 'Sacrificing thy great fame and glory, why dost
thou fly away, turning the back? Why are not those trumpet? sounded now,
as they were when thou hadst set out from thy kingdom? Lo, I am an
obedient servant of Yudhishthira, myself being the third son of Pritha,
standing here for battle. Turn back, show me thy face, O son of
Dhritarashtra, and bear in thy mind the behaviour of kings. The name
Duryodhana bestowed on thee before is hereby rendered meaningless. When
thou runnest away, leaving the battle, where is thy persistence in
battle? Neither do I behold thy body-guards. O Duryodhana, before nor
behind. O foremost of men, fly thou away and save thy life which is dear
from the hands of Pandu's son.'"



SECTION LXV

"Vaisampayana said, 'Thus summoned to battle by the illustrious hero,
Dhritarashtra's son turned back stung by those censures, like an
infuriate and mighty elephant pricked by a hook. And stung by those
reproaches and unable to bear them, that mighty and brave car-warrior
endued with great swiftness, turned back on his car, like a snake that is
trampled under foot. And beholding Duryodhana turn back with his wounds,
Karna, that hero among men, decked with a golden necklace, stopped the
king on the way and soothing him, himself proceeded along the north of
Duryodhana's car to meet Partha in battle. And the mighty-armed Bhishma
also, the son of Santanu, turning back his steeds decked with gold,
enormous in size, and of tawny hue, rushed bow in hand, for protecting
Duryodhana from Partha's hand. And Drona and Kripa and Vivingsati and
Dussasana and others also, quickly turning back, rushed forward with
speed with drawn bows and arrows fixed on the bow-strings, for protecting
Duryodhana. And beholding those divisions advance towards him like the
swelling surges of the ocean, Dhananjaya, the son of Pritha, quickly
rushed at them like a crane rushing at a descending cloud. And with
celestial weapons in their hands, they completely surrounded the son of
Pritha and rained on him from all sides a perfect shower of shafts, like
clouds showering on the mountain breast a heavy downpour of rain, And
warding off with weapons, all the weapons of those bulls among the Kurus,
the wielder of the Gandiva who was capable of enduring all foes, evolved
another irresistible weapon obtained from Indra, called Sanmohana. And
entirely covering the cardinal and other directions with sharp and
keen-edged arrows furnished with beautiful feathers, that mighty hero
stupefied their senses with the twang of the Gandiva. And once more,
taking up with both his hands that large conch of loud blare, Partha,
that slayer of foes, blew it with force and filled the cardinal and other
points, the whole earth, and sky, with that noise. And those foremost of
the Kuru heroes were all deprived of their senses by the sound of that
conch blown by Partha. And all of them stood still, their bows, from
which they were never separated, dropping down from their hands. And when
the Kuru army became insensible, Partha calling to mind the words of
Uttara, addressed the son of the Matsya king, saying, 'O best of men, go
thou among the Kurus, so long as they remain insensible, and bring away
the white garments of Drona and Kripa, and the yellow and handsome ones
of Karna, as also the blue ones of the king and Drona's son. Methinks,
Bhishma is not stupefied, for he knoweth how to counteract this weapon of
mine. So, pass thou on, keeping his steeds to thy left; for those that
are sensible should thus be avoided,' Hearing these words, the
illustrious son of Matsya, giving up the reins of the steeds, jumped down
from the car and taking off the garments of the warriors, came back to
his place. And the son of Virata then urged the four handsome steeds with
flanks adorned with golden armours. And those white steeds, urged on,
took Arjuna away from the midst of battle-field and beyond the array of
the infantry bearing standards in their hands. And, Bhishma, beholding
that best of men thus going away, struck him with arrows. And Partha,
too, having slain Bhishma's steeds, pierced him with ten shafts. And
abandoning Bhishma on the field of battle, having first slain his
car-driver, Arjuna with a good-looking bow in hand came out of that
multitude of cars, like the sun emerging from the clouds. And
Dhritarashtra's son, that foremost of heroes among the Kurus, recovering
his senses, saw the son of Pritha standing like the lord of the
celestials, alone on the battle-field. And he said in hurry (unto
Bhishma), 'How hath this one escape from thee? Do thou afflict him in
such a way that he may not escape.' And at this, Santanu's son, smiling,
said unto him, 'Where had been this sense of thine, and where had been
thy prowess too, when thou hadst been in a state of unconsciousness
renouncing thy arrows and handsome bow? Vibhatsu is not addicted to the
commission of atrocious deeds; nor is his soul inclined to sin. He
renounceth not his principles even for the sake of the three worlds. It
is for this only that all of us have not been slain in this battle. O
thou foremost of Kuru heroes, go back to the city of the Kurus, and let
Partha also go away, having conquered the kine. Do thou never foolishly
throw away thy own good. Indeed, that which leadeth to one's welfare
ought to be accomplished.'

"Vaisampayana continued, 'Having listened to the words of the grandsire
that tended to his own welfare, the wrathful king Duryodhana no longer
eager for battle, drew a deep sigh and became silent. And reflecting that
the advice of Bhishma was beneficial and seeing that the Pandavas gaining
in strength, the other warriors also, desirous of protecting Duryodhana,
resolved to return. And beholding those foremost of Kuru heroes departing
for their city, Dhananjaya, the son of Pritha, with a cheerful heart
followed them for a while, desirous of addressing and worshipping them.
And having worshipped the aged grandsire--the son of Santanu, as also the
preceptor Drona, and having saluted with beautiful arrows Drona's son and
Kripa and other venerable ones among the Kurus, the son of Pritha broke
into fragments Duryodhana's crown decked with precious gems, with another
arrow. And having saluted all the venerable and brave warriors thus, he
filled the three worlds with the twang of the Gandiva. And suddenly
blowing his conch called Devadatta, the hero pierced the hearts of all
his foes. And having humbled the hostile, he looked resplendent on his
car decked with a handsome flag. And beholding the Kurus depart, Kiritin
cheerfully said unto Matsya's son, 'Turn back thy steeds; thy kine have
been recovered; the foe is going away and do thou also return to thy city
with a cheerful heart.' And the celestials also, having witnessed that
most wonderful encounter between Falguna and the Kurus, were highly
delighted, and went to their respective abodes, reflecting upon Partha's
feats.'"



SECTION LXVI

"Vaisampayana said, 'Having vanquished the Kurus in battle, that one with
eyes like those of a bull brought back that profuse cattle wealth of
Virata. And while the Dhritarashtra, after their rout, were going away, a
large number of Kuru-soldiers issuing out of the deep forest appeared
with slow steps before Partha, their hearts afflicted with fear. And they
stood before him with joined palms and with hair dishevelled. And
fatigued with hunger and thirst, arrived in a foreign land, insensible
with terror, and confused in mind, they all bowed down unto the son of
Pritha and said,--We are thy slaves.'

"Arjuna said, 'Welcome, blessed be ye. Go ye away. Ye have no cause of
fear. I will not take the lives of them that are afflicted. Ye have my
assurance of protection.

"Vaisampayana continued, 'Hearing these words of assurance, the assembled
warriors greeted him with benedictions in praise of his achievements and
fame and wishing him long life. And the Kauravas were unable to confront
Arjuna while after routing the foe he proceeded towards the city of
Virata, like an elephant with rent temples. And having routed the whole
army of the Kuru like a violent wind scattering the clouds, that slayer
of foes, Partha, regardfully addressing the prince of Matsya, said, 'It
is known to thee alone, O child, that the sons of Pritha are all living
with thy father. Do not eulogise them upon entering the city, for then
the king of the Matsyas may hide himself in fear. On the other hand,
entering the city, do thou proclaim in the presence of thy father that
the deed is thy own, saying,--By me hath the army of the Kurus been
vanquished and by me have the kine been recovered from the foe!'

"Uttara said, 'The feat thou hast achieved is beyond my power. I do not
possess the ability to achieve it. I shall not, however, O Savyasachin,
discover thee to my father, as long as thou wilt not tell me to do it.'

"Vaisampayana continued, 'Having vanquished the hostile army and wrested
the whole of the cattle wealth from the Kurus, Jishnu returned again to
the cemetery and having approached the same Sami tree stood there with
body mangled by the arrows of the enemy. Then that terrible monkey
blazing like fire ascended into the sky with those other creatures in the
flag-staff. And the illusion created (by Viswakarma) melted away and
Uttara's own banner bearing the device of a lion was set up on the car
again. And having replaced the arrows and quivers of those foremost of
the Kuru princes, and also that other weapon the (Gandiva) which enhances
the fierceness of a battle, the illustrious prince of Matsya set out for
the city with a glad heart, having Kiritin as his charioteer. And having
achieved an exceedingly mighty feat and slain the foe, Partha also, that
slayer of foes, binding his hair into a braid as before, took the reins
from Uttara's hands. And that illustrious hero entered the city of
Virata, with a cheerful heart rehabilitating himself as Vrihannala, the
car-driver of Uttara.'

"Vaisampayana continued, 'When all the Kauravas utterly routed and
vanquished, set out in a dejected mood for Hastinapura, Falguna, on his
way back, addressed Uttara, saying, 'O prince, O hero of mighty arms,
seeing the kine escorted in advance of us by the cowherds, we shall enter
Virata's metropolis in the afternoon, having tended the steeds with drink
and a bath. Let the cowherds, despatched by thee, speedily repair to the
city with the good news and proclaim thy victory.'

"Vaisampayana continued, 'Agreeable to Arjuna's words, Uttara speedily
ordered the messengers, saying, 'Go ye and proclaim the king's victory.
The foe hath been routed, and the kine have been recovered. And the
Matsya and the Bharata princes having thus consulted together
re-approached the same Sami tree. And gratified with the victory they had
won, and arrived at the foot of the Sami tree, they wore on their persons
and took up on their car the ornaments and robes they had left there. And
having vanquished the whole hostile army and recovered the whole of the
wealth from the Kurus, the heroic son of Virata returned to the city with
Vrihannala as his car-driver.'"



SECTION LXVII

"Vaisampayana said, 'Having speedily recovered his wealth Virata owning a
large army entered his city with a cheerful heart, accompanied by the
four Pandavas. And having vanquished the Trigartas in battle and
recovered all the kine, that mighty monarch, along with the sons of
Pritha, looked resplendent and blazed forth in beauty. And as the brave
king, that enhancer of the joys of friends, was seated on his throne, all
his subjects headed by the Brahmanas stood before him. And worshipped by
them, the king of the Matsyas, at the head of his army, saluted the
Brahmanas and his subjects in return and dismissed them cheerfully. And
Virata, the king of the Matsyas owning a large army, enquired after
Uttara, saying, 'Where hath Uttara gone?' And the women and the maidens
of the palace and the other females living in the inner apartments
joyfully said unto him, 'Our kine having been seized by the Kurus,
Bhuminjaya incensed at this and from excess of bravery hath issued forth
alone with only Vrihannala as his second, for vanquishing the six mighty
car-warriors, Bhishma the son of Santanu, and Kripa, and Karna, and
Duryodhana, and Drona, and Drona's son who have all come with the Kuru
army.'

"Vaisampayana continued, 'Then king Virata, hearing that his brave son
had gone forth with only one car and with Vrihannala as his car-driver,
became filled with grief, and addressing his chief counsellors, said,
'Without doubt, the Kauravas and other lords of earth, learning the
defeat of the Trigartas, will never keep their ground. Therefore, let
those of my warriors that have not been wounded by the Trigartas go out,
accompanied by a mighty force, for the protection of Uttara.' And saying
this, the king speedily despatched, for the sake of his son, horses and
elephants and cars and a large number of foot-soldiers, equipped and
decked with various kinds of weapons and ornaments. And it was thus that
Virata, the king of the Matsyas, owning a large army, quickly ordered out
a large division consisting of four kinds of troops. And having done
this, he said, 'Learn ye, without loss of time whether the prince liveth
still or not! I myself think that he who hath got a person of the neuter
sex for his car-driver is not alive.'

"Vaisampayana continued, 'Then king Yudhishthira the just, smilingly said
unto the afflicted king Virata, 'If, O monarch, Vrihannala hath been his
charioteer, the foe will never be able to take away thy kine today.
Protected by that charioteer, thy son will be able to vanquish in battle
all the lords of earth allied with the Kurus, indeed, even the gods and
the Asuras and the Siddhas and the Yakshas together.'

"Vaisampayana continued, 'Meanwhile, the swift-footed messengers
despatched by Uttara, having reached Virata's city, gave tidings of the
victory. And the minister-in-chief then informed the king of everything,
viz., the great victory that had been won, the defeat of the Kurus, and
the expected arrival of Uttara. And he said, 'All the kine have been
brought back, the Kurus have been defeated, and Uttara, that slayer of
foes, is well with his car-driver.' Then Yudhishthira said, 'By good luck
it is that the kine have been recovered and the Kurus routed. I do not,
however, regard it strange that thy son should have vanquished the Kurus,
for his victory is assured that hath Vrihannala for his charioteer.'

"Vaisampayana continued, 'Hearing of the victory of his son possessed of
immeasurable might, king Virata became so glad that the bristles of his
body stood erect. And having made presents of raiments unto the
messengers, he ordered his ministers, saying, 'Let the highways be
decorated with flags, and let all the gods and goddesses be worshipped
with flowery offerings. And let princes and brave warriors, and musicians
and harlots decked in ornaments, march out to receive my son. And let the
bellman, speedily riding an intoxicated elephant, proclaim my victory at
places where four roads meet. And let Uttara, too, in gorgeous attire and
surrounded by virgins and chanters of eulogies, go forth to receive my
son.'

"Vaisampayana continued, 'Having listened to these words of the king, all
the citizens with auspicious things in hand, and many amongst them with
cymbals and trumpets and conchs, and beautiful women attired in gorgeous
robes, and reciters of auspicious and sacred hymns, accompanied by
encomiasts and minstrels, and drummers and other kinds of musicians
issued forth from the city of the mighty Virata to welcome Uttara of
immeasurable prowess. And having despatched troops and maidens and
courtezens decked in ornaments, the wise king of the Matsyas cheerfully
said these words, 'O Sairindhri, fetch the dice. And, O Kanka, let the
play commence.' The son of Pandu replied, saying, 'We have heard it said
that one whose heart is filled with joy should not play with a cunning
gambler. I do not therefore, dare gamble with thee that are so
transported with joy. I am ever desirous of doing what is for thy good.
Let the play, however, commence if it pleases thee.'

"Virata said, 'My female slaves and kine, my gold and whatsoever other
wealth I have, nothing of all this shall thou be able to protect today
even if I do not gamble.' Kanka said in reply, 'O monarch, O bestower of
honours, what business hast thou with gamble which is attended with
numerous evils? Gambling is fraught with many evils; it should,
therefore, be shunned. Thou mayst have seen or at least heard of
Yudhishthira, the son of Pandu. He lost his extensive and prosperous
kingdom and his god-like brothers at dice. For this, I am averse to
gambling. But if thou likest, O king, I will play.'

"Vaisampayana continued, 'While the play was going on, Matsya said unto
the son of Pandu, 'Lo, the Kauravas that are so formidable have been
vanquished in battle by my son.' Upon this, the illustrious king
Yudhishthira said, 'Why should not he conquer that hath Vrihannala for
his charioteer?'

'Thus addressed, King Matsya became angry and said unto Pandu's son,
'Thou wretch of a Brahmana, dost thou compare one of the neuter sex with
my son! Hast thou no knowledge of what is proper and what improper for
one to say? Without doubt, thou disregardest me. Why should not my son
vanquish all those with Bhishma and Drona as their leaders? O Brahmana,
for friendship only I pardon thee this thy offence. Thou must not,
however, say so again if thou wishest to live.'

"Yudhishthira said, 'There where Bhishma and Drona and Drona's son and
the son of Vikartana and Kripa and king Duryodhana and other royal and
mighty car-warriors are assembled or there where Indra himself is
surrounded by the Maruts, what other person than Vrihannala can fight,
encountering them all! None hath been, none will be, his equal in
strength of arms! Indeed, it is Vrihannala only whose heart is filled
with joy at sight of a terrible conflict. It is he who had vanquished the
celestials and the Asuras and human beings fighting together. With such a
one for his ally, why should not thy son conquer the foe? Virata said,
'Repeatedly forbidden by me, thou dost not yet restrain thy tongue. If
there is none to punish, no one would practise virtue.'

"Vaisampayana continued, 'Saying this, the king inflamed with anger
forcibly struck Yudhishthira in the face with a dice, and reproached him
angrily, saying, 'Let it not occur again! And having been violently
struck, blood began to flow from his nose. But the son of Pritha held it
in his hands before it fell on the ground. And the virtuous Yudhishthira
then glanced at Draupadi who was standing by his side. Ever obedient to
the wishes of her lord, the faultless Draupadi, understanding his
meaning, and bringing a golden vessel filled with water, received the
blood that flowed from his nose. Meanwhile; Uttara, entertained with
sweet perfumes of diverse kinds and decked with floral chaplets, slowly
entered the city, received with respect by the citizens, the women, and
the people of the provinces. And approaching the gate of the palace he
sent the news of his arrival to his father. And the porter then,
approaching the king, said, 'Thy son Uttara, waiteth at the gate with
Vrihannala as his companion.' And the Matsya king, with a cheerful heart,
said unto him, 'Do thou usher both, as I am very anxious to see them.'
Then Yudhishthira, the king of t e Kurus, gently whispered unto the ears
of the warder, 'Let Uttara enter alone; Vrihannala must not come in. Such
is the vow of that hero of mighty arms that whoever causeth a wound on my
person or sheddeth my blood except in battle, shall not live. Inflamed
with rage he will never bear patiently to see me bleeding, but will slay
Virata even now with his counsellors and troops and steeds.'"



SECTION LXVIII

"Vaisampayana said, 'Then Bhuminjaya, the eldest son of the king,
entered, and having worshipped the feet of his father approached Kanka.
And he beheld Kanka covered with blood, and seated on the ground at one
end of the court, and waited upon by the Sairindhri. And seeing this,
Uttara asked his father in a hurry, saying, 'By whom, O king, hath this
one been struck? By whom hath this sinful act been perpetrated?'

"Virata said, 'This crooked Brahmana hath been struck by me. He deserveth
even more than this. When I was praising thee, he praised that person of
the third sex.'

"Uttara said, 'Thou hast, O king, committed an improper act. Do thou
speedily propitiate him so that the virulent poison of a Brahmana's curse
may not consume thee to thy roots!'

"Vaisampayana continued, 'Having heard the words of his son, Virata, that
enhancer of the limits of his kingdom, began to soothe Kunti's son, who
was like unto a fire hid in ashes, for obtaining his forgiveness. And
unto the king desirous of obtaining his pardon the Pandava replied, 'O
king, I have long ago forgiven it. Anger I have none. Had this blood from
my nostrils fallen on the ground, then, without doubt, thou, O monarch,
wouldst have been destroyed with thy kingdom. I do not, however, blame
thee, O king, for having struck an innocent person. For, O king, they
that are powerful generally act with unreasoning severity.'

"Vaisampayana continued, 'When the bleeding had stopped, Vrihannala
entered (the council-room) and having saluted both Virata and Kanka,
stood silent. And the king, having appeased the chief of the Kurus, began
to praise, in Savyasachin's hearing, Uttara who had returned from the
battle. And the king said, 'O enhancer of the joys of Kekaya's princess,
in thee have I truly a son! I never had nor shall have, a son that is
equal to thee! How, indeed, couldst thou, O Child, encounter that Karna
who leaveth not a single mark unhit amongst even a thousand that he may
aim at all at once? How couldst thou, O child, encounter that Bhishma who
hath no equal in the whole world of men? How also couldst thou, O child,
encounter Drona, that foremost of all wielders of weapons, that preceptor
of the Vrishnis and Kauravas, twice-born one who may be regarded as the
preceptor of all the Kshatriyas? How couldst thou meet in battle the
celebrated Aswatthaman? How couldst thou, O child, encounter that
Duryodhana, the prince who is capable of piercing even a mountain with
his mighty arrows? My foes have all been thrashed. A delicious breeze
seems to blow around me. And since thou hast recovered in battle the
whole of my wealth that had been seized by the Kurus, it seems that all
those mighty warriors were struck with panic. Without doubt, thou, O bull
amongst men, has routed the foe and snatched away from them my wealth of
kine, like his prey from a tiger.'"



SECTION LXIX

"Uttara said, 'The kine have not been recovered by me, nor have the foe
been vanquished by me. All that hath been accomplished by the son of a
deity. Capable of striking like a thunderbolt, that youth of celestial
origin, beholding me running away in fear, stopped me and himself mounted
on my car. It was by him that the kine have been recovered and the
Kauravas vanquished. The deed, O father, is that hero's and not mine. It
was he that repulsed with arrows Kripa and Drona and Drona's son of
powerful energy, and the Suta's son and Bhishma. That mighty hero then
spoke unto the affrighted prince Duryodhana who was running away like the
leader of a head of elephants, these words, 'O prince of the Kuru race, I
do not see that thou art safe by any means even at Hastinapura. Protect
thy life by putting forth thy might. Thou shalt not escape me by flight.
Therefore, make up thy mind for fight. If victorious, the sovereignty of
the earth will be thine, or if slain, heaven itself will be thine.'

'Thus addressed, king Duryodhana--that tiger among men surrounded by his
counsellors,--sighing on his car like a snake turned back, showered
arrows endued with the speed and force of thunderbolts. Beholding all
this, venerable sire, my thighs began to quake. Then that celestial youth
pierced with arrows the Kuru army consisting of leonine warriors. And
having pierced and afflicted that crowd of cars, that youth, stout as the
lion, laughed at them and robbed them of their clothes and attires.
Indeed, the six great car-warriors of the Kurus were vanquished by that
hero alone, even like herds of animals ranging in the forest by a single
tiger in rage.'

"Virata said, 'Where is that mighty-armed and famous youth of celestial
origin, that hero who recovered in battle my wealth that had been seized
by the Kurus? I am anxious to behold and worship that mighty warrior of
celestial origin who hath saved thee and my kine also.'

"Uttara replied, 'The mighty son of a deity disappeared there and then. I
think, however, that he will show himself either tomorrow or the day
after.'

"Vaisampayana continued, 'Virata, that owner of a large army, remained
ignorant of the son of Pandu who was thus described unto him by Uttara,
and who was living in the palace in disguise. And permitted by the
high-souled Virata, Partha presented with his own hands the garments he
had brought, unto Virata's daughter. And the beautiful Uttara, obtaining
those new and costly clothes of diverse kinds, became highly glad, along
with the son of the Matsya king.'"



SECTION LXX

"Vaisampayana said, 'Then, on the third day, attired in white robes after
a bath, and decked in ornaments of all kinds, those great car-warriors,
the five Pandava brothers, having accomplished their row, and with
Yudhishthira at their head, looked resplendent as they entered the
palace-gate like five intoxicated elephants. And having entered the
council-hall of Virata, they took their seats on the thrones reserved for
kings, and shone brilliantly like fires on the sacrificial altar. And
after Pandavas had taken their seats, Virata, that lord of earth, came
there for holding his council and discharging other royal offices. And
beholding the illustrious Pandavas blazing like fires, the king reflected
for a moment. And them, filled with wrath, the Matsya king spoke unto
Kanka seated there like a celestial and looking like the lord of
celestials surrounded by the Maruts. And he said, 'A player at dice thou
wert employed by me as a courtier! How couldst thou occupy the royal seat
thus attired in handsome robes and ornaments?"

"Vaisampayana continued, 'Hearing these words of Virata, O king, and
desirous of jesting with him, Arjuna smilingly said in reply, 'This
person, O king, deserveth to occupy the same seat with Indra himself.
Devoted to the Brahmanas, acquainted with the Vedas, indifferent to
luxury and carnal enjoyments, habitually performing sacrifices, steady in
vows, this one, indeed, is the very embodiment of virtue, The foremost of
all Persons endued with energy and superior to every body on earth in
intelligence, devoted to asceticism, he is conversant with various
weapons. No other person among the mobile and immobile creatures of the
three worlds possesseth or will ever possess such knowledge of weapons.
And there is none even amongst the gods, or Asuras, or men, or Rakshasas,
or Gandharvas, or Yaksha chiefs, or Kinnaras--or mighty Uragas, who is
like him. Endued with great foresight and energy, beloved by the citizens
and inhabitants of the provinces, he is the mightiest of car-warriors
amongst the sons of Pandu. A performer of sacrifices, devoted to
morality, and of subdued passions, like unto a great Rishi, this royal
sage is celebrated over all the worlds. Possessed of great strength and
great intelligence, able and truthful, he hath all his senses under
complete control. Equal unto Indra in wealth and Kuvera in hoarding, he
is the protector of the worlds like unto Manu himself of mighty prowess.
Endued with great might, he is even such. Kind unto all creatures he is
no other than the bull of the Kuru race, king Yudhishthira the just. The
achievements of this king resemble the sun himself of blazing effulgence.
And his fame hath travelled in all directions like the rays of that
luminary. And like the rays following the risen sun of blazing
effulgence, ten thousand swift elephants followed him, O king, when he
dwelt among the Kurus. And, O king, thirty thousand cars decked in gold
and drawn by the best steeds, also used to follow him then. And full
eight hundred bards adorned with ear-rings set with shining gems, and
accompanied by minstrels, recited his praises in those days, like the
Rishis adorning Indra. And, O king, the Kauravas and other lords of earth
always waited upon him like slaves, as the celestials upon Kuvera. This
eminent king, resembling the bright-rayed sun, made all lords of earth
pay tribute unto him like persons of the agricultural class. And
eighty-eight thousands of high-souled Snatakas depended for their
subsistence upon this king practising excellent vows. This illustrious
lord protected the aged and the helpless, the maimed and the blind, as
his sons, and he ruled over his subjects virtuously. Steady in morality
and self-control, capable of restraining his anger, bountiful, devoted to
the Brahmanas, and truthful, this one is the son of Pandu. The prosperity
and prowess of this one afflict king Suyodhana with his followers
including Kama and Suvala's son. And, O lord of men, the virtues of this
one are incapable of being enumerated. This son of Pandu is devoted to
morality and always abstains from injury. Possessed of such attributes,
doth not this bull among kings, this son of Pandu, deserve, O monarch, to
occupy a royal seat?'"



SECTION LXXI

"Virata said, 'If this one, indeed, be the Kuru king Yudhisthira the son
of Kunti, which amongst these is his brother Arjuna, and which, the
mighty Bhima. Which of these is Nakula, and which Sahadeva and where is
the celebrated Draupadi? After their defeat at dice, the sons of Pritha
have not been heard of by any one.'

"Arjuna said, 'Even this one, O king, who is called Vallava and is thy
cook, is that Bhima of mighty arms and terrible prowess and furious
impetus. It was he who slew the furious Rakshasas on the mountains of
Gandhamadana, and procured for Krishna celestial flowers of great
fragrance. Even he is that Gandharva, who slew the Kichaka of wicked soul
and it was he who killed tigers and bears and boars in the inner
apartment of thy palace. He who had been the keeper of thy horse is that
slayer of foes called Nakula, and this one is Sahadeva, the keeper of thy
kine. Both these sons of Madri are great car-warriors, possessed of great
fame and beauty of person. These two bulls of the Bharata race, attired
in handsome robes and decked in excellent ornaments, are a match for a
thousand great car-warriors. And even this lady of eyes like lotus-petals
and slender-waist and sweet smiles is Drupada's daughter, thy wife's
Sairindhri, for whose sake, O king, the Kichakas were slain. I am, O
king, Arjuna who, it is evident, thou hast heard, is that son of Pritha,
who is Bhima's junior and the senior of the twins! We have, O king,
happily passed in thy abode the period of non-discovery, like infants in
the womb!'

"Vaisampayana continued, 'After Arjuna had pointed out those heroes--the
five Pandavas, the son of Virata then spoke of Arjuna's prowess. And
Uttara once again identified the sons of Pritha. And the prince said,
'That one whose complexion is bright like that of pure gold, who is stout
like a full-grown lion, whose nose is so prominent, whose eyes are large
and expansive, and whose face is broad and of coppery hue, is the king of
the Kurus. And behold, that one whose tread is like that of an infuriate
elephant, whose complexion is like that of heated gold, whose shoulders
are broad and expanded, and whose arms are long and thick, is Vrikodara.
And he who stands by his side, that youth of darkish hue, who is like
unto a leader of a herd of elephants, whose shoulders are broad like
those of a lion, whose tread is like that of a mighty elephant, and whose
eyes are large and expansive like lotus-leaves, is Arjuna that foremost
of bowmen. All lo, close to the king, are those foremost of men, the
twins, like unto Vishnu and Indra, and who have no equals, in the world
of men, in beauty, might, and behaviour. And close by them, behold,
standeth Krishna, beautiful as gold, like unto the very embodiment of
light, possessing the complexion of the blue lotus, like unto a celestial
damsel, and resembling the living embodiment of Lakshmi herself.'

"Vaisampayana continued, 'Then Virata's son began to describe the prowess
of Arjuna, saying, 'Even this one is he that slew the foe, like unto a
lion devastating a flock of deer. Even he ranged through, crowds of
hostile cars, slaying their best of car-warriors. By him was slain a
huge, infuriate elephant by means of a single arrow. Pierced by him, that
huge beast having its flanks adorned with an armour of gold, fell down
piercing the earth with his tusks. By him have the kine been recovered
and the Kauravas vanquished in battle. My ears have been deafened by the
blare of his conch. It was by this hero of fierce deeds that Bhishma and
Drona, along with Duryodhana, were vanquished. That achievement is his
and not mine.'

"Vaisampayana continued, 'Hearing these words of his, the mighty king of
the Matsyas, considering himself guilty of having offended Yudhishthira,
said unto Uttara in reply, 'I think the time hath come for me to
propitiate the sons of Pandu. And, if thou likest, I shall bestow my
daughter Uttara upon Arjuna.'

"Uttara said, 'Worthy of our adorations and worship and respect, the time
hath come for worshipping the illustrious sons of Pandu who deserve to be
worshipped by us.'

"Virata said, 'When brought under the foe's subjection in battle, it was
Bhimasena that rescued me. My kine also have been recovered by Arjuna. It
is through the might of their arms that we have obtained victory in
battle. Such being the case, all of us, with our counsellors, shall
propitiate Yudhishthira the son of Kunti. Blessed be thou, with all thy
brothers, O bull among the sons of Pandu. If, O king, we have ever said
or done anything in ignorance to offend thee, it behoveth thee to forgive
us. The son of Pandu is virtuous.'

"Vaisampayana continued, 'Then the high-souled Virata, delighted greatly,
approached king Yudhishthira and made an alliance with him, and offered
him his whole kingdom together with the sceptre and treasury and
metropolis. And addressing all the Pandavas, and especially Dhananjaya,
the mighty king of the Matsyas repeatedly said, 'By good luck it is that
I see you.' And having again and again embraced Yudhishthira and Bhima
and the sons of Madri, and smelt their heads, Virata, that owner of a
large army, was not satiated with gazing at them. And being highly
pleased, he said unto king Yudhishthira, 'By good luck it is that I see
you safe from woods. By good luck it is that ye have accomplished with
difficulty the period of exile, undiscovered by those wicked wights. I
make over my entire kingdom to the sons of Pritha, and what else I have.
Let the sons of Pandu accept these without the slightest hesitation. And
let Dhananjaya, called also Savyasachin, accept the hand of Uttara: for
that best of men is fit to be her lord.' Thus addressed, king
Yudhishthira the just cast a look upon Dhananjaya, the son of Pritha. And
looked at by his brother, Arjuna said unto the Matsya king, 'O monarch, I
accept thy daughter as my daughter-in-law. And alliance of this kind
between the Matsya and the Bharatas is, indeed, desirable.'"



SECTION LXXII

"Virata said, 'Why, O best among the Pandavas, dost thou not wish to
accept as wife this my daughter that I bestow upon thee?'

"Arjuna said, 'Residing in thy inner apartments, I had occasion always to
behold thy daughter, and she too, alone or in company trusted me as her
father. Well-versed in singing and dancing, I was liked and regarded by
her, and, indeed, thy daughter always regardeth me as her protector. O
king, I lived for one whole year with her though she had attained the age
of puberty. Under these circumstances, thyself or other men may not
without reason, entertain suspicions against her or me. Therefore, O
king, myself who am pure, and have my senses under control, beg to thee,
O monarch, thy daughter as my daughter-in-law. Thus do I attest her
purity. There is no difference between a daughter-in-law and a daughter,
as also between a son and son's own-self. By adopting this course,
therefore, her purity will be proved. I am afraid of slanderous and false
accusations. I accept, therefore, O king, thy daughter Uttara as my
daughter-in-law. Surpassing all in knowledge of weapons, resembling a
celestial youth in beauty, my son, the mighty-armed Abhimanyu is the
favourite nephew of Vasudeva, the wielder of the discus. He, O king, is
fit to be thy son-in-law and the husband of thy daughter.'

"Virata said, 'It behoveth the best of the Kurus, Dhananjaya, the son of
Kunti, who is so virtuous and wise, to say this. O son of Pritha, do thou
carry out what thou thinkest should be done after this. He that hath
Arjuna for the father of his son-in-law, hath all his desires gratified.'

"Vaisampayana continued, 'The monarch having said this, Yudhishthira, the
son of Kunti, gave his assent to what was thus agreed upon between the
Matsya king and Arjuna. And, O Bharata, the son of Kunti sent invitations
to Vasudeva and to all his friends and relatives, and Virata also did the
same. And then, after the expiry of the thirteenth year, the five
Pandavas took up their abode in one of Virata's towns called Upaplavya,
and Vibhatsu, the son of Pandu, brought over Abhimanyu and Janardana, and
also many people of the Dasarha race from the Anarta country. And the
king of Kasi, and also Saivya, being very friendly to Yudhishthira,
arrived there, each accompanied by an Akshauhini of troops. And the
mighty Drupada, also with the heroic sons of Draupadi and the
unvanquished Sikhandin, and that foremost of wielder of weapons, the
invincible Dhrishtadyumna came there with another Akshauhini of troops.
And all the kings that came were not only lords of Akshauhini, but
performers of sacrifices with gifts in profusion to Brahmanas, conversant
with the Vedas endued with heroism, and ready to die in battle. And
beholding them arrived, that foremost of virtuous men, the king of the
Matsyas, adored them duly, and entertained their troops and servants and
carriers of burdens. And he was highly pleased to bestow his daughter
upon Abhimanyu. And after the kings had come there from different parts
of the country, there came Vasudeva decked in floral garlands, and
Halayudha, and Kritavarman, the son of Hridika, and Yuyudhana, the son of
Satyaki, and Anadhristi and Akrura, and Samva and Nisatha. And these
repressers of foes came there bringing with them Abhimanyu and his
mother. And Indrasena and others, having lived at Dwaraka for one whole
year, came there, bringing with them the well adorned cars of the
Pandavas. And there came also ten thousand elephants and ten thousand
cars, and hundred millions of horses and hundred billions of
foot-soldiers, and innumerable Vrishni and Andhaka and Bhoja warriors of
great energy, in the train of that tiger among the Vrishnis, Vasudeva of
great effulgence. And Krishna gave unto each of the illustrious sons of
Pandu numerous female slaves, and gems and robes. And then the nuptial
festival set in between the families of the Matsya king and the Pandavas.
And then conchs and cymbals and horns and drums and other musical
instruments appointed by the Pandavas, began to play in the palace of
Virata. And deer of various kinds and clean animals by hundreds were
slain. And wines of various kinds and intoxicating juices of trees were
profusely collected. And mimes and bards and encomiasts, versed in
singing and legendary lore, waited upon the kings, and chanted their
praises and genealogies. And the matrons of the Matsyas of symmetrical
bodies and limbs, and wearing ear-rings of pearls and gems, headed by
Sudeshna, came to the place where the marriage knot was to be tied. And
amongst those beautiful females of fair complexion and excellent
ornaments, Krishna was the foremost in beauty and fame and splendour. And
they all came there, leading forth the princess Uttara decked in every
ornament and resembling the daughter of the great Indra himself. And then
Dhananjaya, the son of Kunti, accepted Virata's daughter of faultless
limbs on behalf of his son by Subhadra. And that great king,
Yudhishthira, the son of Kunti, who stood there like Indra, also accepted
her as his daughter-in-law. And having accepted her, the son of Pritha,
with Janardana before him, caused the nuptial ceremonies to be performed
of the illustrious son of Subhadra. And Virata then gave him (as dowry)
seven thousand steeds endued with the speed of the wind and two hundred
elephants of the best kind and much wealth also. And having duly poured
libations of clarified butter on the blazing fire, and paid homage unto
the twice-born ones, Virata offered to the Pandavas his kingdom, army,
treasury, and his own self. And after the marriage had taken place,
Yudhishthira, the son of Dharma, gave away unto the Brahmanas all the
wealth that had been brought by Krishna of unfading glory. And he also
gave away thousands of kine, and diverse kinds of robes, and various
excellent ornaments, and vehicles, and beds, delicious viands of various
kinds, and cardinal drinks of diverse species. And the king also made
gifts of land unto the Brahmanas with due rites, and also cattle by
thousands. And he also gave away thousands of steeds and much gold and
much wealth of other kinds, unto persons of all ages. And, O bull of the
Bharata race, the city of the Matsya king, thronged with men cheerful and
well-fed, shone brightly like a great festival.'"

The end of Virata Parva

FOOTNOTES

1. Brahma Vadini--Nilakantha explains this as Krishna-kirtanasila.

2. This speech of Vaisampayana is not included in some texts within the
second section. To include it, however, in the third, is evidently a
mistake.

3. The sloka commencing with Adushta and ending ratheshu cha does not
occur in texts except those in Bengal.

4. A difference reading is observable here. The sense, however, is the
same.

5. An independent female artisan working in another person's
house.--Wilson.

6. Some of the Bengal text and Sarvastramaya for Sarvamantramaya. The
former is evidently incorrect.

7. This is a very difficult sloka. Nilakantha adopts the reading
Sanjayet. The Bengal editions read Sanjapet. If the latter be the correct
reading, the meaning then would be,--'Let none talk about what transpires
in the presence of the king. For those even that are poor, regard it as a
grave fault.' The sense evidently is that the occurrences in respect of a
king which one witnesses should not be divulged. Even they that are
powerless regard such divulgence of what occurs in respect of them as an
insult to them, and, therefore, inexcusable.

8. The Bengal editions, read Rajna in the instrumental case. Following a
manuscript text of a Pandit of my acquaintance I read Rajnas in the
genitive.

9. Mahishasura, the son of Rambhasura. Durga had to fight for many many
years before she could slay this formidable Asura. The story occurs in
the Markandeya Purana. To this day, Bengal during the great Durga Puja
festival in autumn, worships the goddess with great veneration.

10. Literally, one that rescues from difficulty.

11. Kamachara is explained by Nilakantha thus, although in other places
it bears a quite different meaning.

12. Krita--attack; Pratikrita--warding it off; Sankata--clenched Some
texts read Sankatakais. The meaning then would be 'cased in gauntlets.'

13. Bhuti, Hri, Sri, Kirti and Kanti are respectively the feminine
embodiments of Prosperity, Modesty, Beauty, Fame and Loveliness.

14. What Draupadi means is that instead of passing her days in joy and
happiness, instead of being able to wish time to be stationary with her,
she is obliged in consequence of her misery, to wish time to pass off
quickly.

15. Jayate asyas--i.e., she from whom one is born.

16. Some texts read, Vilwam nagaviodhara--i.e., 'As an elephant lifts up
a vela fruit.'

17. Veri means both a kettle-drum and a trumpet. The latter however
conveys a better meaning here.

18. Literature, force of his thighs.

19. What Bhima says is this.--Then Gandharvas, your husbands, are always
obedient to thee! If they have been able to do thee a service, they have
only repaid a debt.

20. Krita-krita--Nilakantha explains this to mean 'imagining themselves
to have achieved success in their mission' for having learnt of Kichaka's
death, they could readily guess the presence of the Pandavas there. This
is too far-fetched and does not at all agree with the spirit of their
report to Duryodhana below. And then the same word occurs in the very
last line of the Section. I take it that in both places the word has been
used in the same sense.

21. This is a very difficult sloka. I am not sure that I have understood
it alright. Both Nilakantha and Arjuna Misra are silent. Instead of
depending, however, on my own intelligence, I have consulted several
friends who have read the Mahabharata thoroughly. The grammatical
structure is easy. The only difficulty consists in the second half of the
sloka. The meaning, however, I have given is consistent with the tenor of
Bhishma's advice.

22. Indicating the unobstructed completion of the sacrifice.

23. The word tirtha here means, as Nilakantha rightly explains spies and
not holy spots.

24. Satram is explained by Nilakantha to mean here 'false disguise.' I
think, however, such an interpretation to be far-fetched. It evidently
means 'forest',--the use of 'pravisteshu' in connection with it almost
settles the point.

25. This sloka is not correctly printed in any of the texts that I have
seen. The reading that I adopt is that the second word is the participle
of the root budh and not the instrumental of budhi; the last word again
of the second line is a compound of valavatsu and avaleshu instead of (as
printed in many books) valavatswavaleshu. Any other reading would
certainly be incorrect. I have not consulted the Bombay text.

26. Bhagasas lit., each in its proper place. It may also mean, 'according
to their respective division.'

27. Kalyana-patalam is explained by Nilakantha to mean suvarna
pattachchaditam.

28. One of the generals of Virata.

29. Some differences of reading are noticeable here, for Yasaswinau some
texts read Manaswinau, and for Vahusamravdhau-Vahusanrambhat; and for
Nakha-naki--Ratha-rathi.

30. Some texts read Ghanabiva for Ghanarva. The latter is unquestionably
better in form.

31. The word in the original is Muhurta equal to 48 minutes. Nilakantha
points out very ingeniously that the night being the seventh of the dark
fortnight, the moon would not rise till after 14 Dandas from the hour of
sunset, a Danda being equal to 24 minutes. A Muhurta, therefore implies
not 48 minutes exactly, but some time.

32. Some Vikshyainam, Nilakantha explains Sama as a word spoken by Bhima
for assuring the captive Virata, and Vikshya as 'assuring' or 'consoling
by a glance.' Perhaps this is right.

33. The adjective Bhima-sankasas as explained by Nilakantha is in this
sense, quoting the celebrated simile of Valmiki.

34. To understand the comparison would require in the reader a knowledge
of the mechanism of the Indian Vina. Briefly, the Vina consists of a
bamboo of about cubits attached to two gourds towards its ends. Along the
bamboo which serves the purpose of a finger-board, is the main chord and
several thinner wires. All these pass over a number of frets, two and a
half heptachords, representing the total compass of the instrument. The
wires rest towards their ends on two pieces of ivory called Upadhanas in
Sanskrit or Swaris in Urdu.

35. Some read kaniasi for vaviasi. Both words are the same, and mean the
same thing.

36. Vedi-Vilagna madhya--Vedi in this connection means a wasp and not, as
explained by Mallinatha in his commentary of the Kumarasambhava, a
sacrificial platform. I would remark in passing that many of the most
poetic and striking adjectives in both the Raghu and the Kumarasambhava
of Kalidasa are borrowed unblushingly from the Ramayana and the
Mahabharata.

37. Padma patrabha-nibha may also mean 'of the splendour of the gem
called Marakata.' Nilakantha, however, shows that this would militate
against the adjective Kankojwalatwacham below.

38. The princess being of the complexion of burnished gold and Arjuna
dark as a mass of clouds, the comparison is exceedingly appropriate. The
Vaishnava poets of Bengal never tire of this simile in speaking of Radha
and Krishna in the groves of Vrindavana.

39. The words in the original is pranayam, lit., love. Nilakantha,
however, explains it as meaning modesty, humility. I think, Nilakantha is
right. The relations between Arjuna and the princess were like those
between father and daughter.

40. This sloka is not correctly printed in any of the texts that I have
seen. The Burdwan Pandits read tat-samim. This I think, is correct, but
then asasada in the singular when the other verbs are all dual seems to
be correct. The poet must have used some other verb in the dual for
asasada.

41. Some texts read Diptasya for Diptayam.

42. This sloka does not occur in every text. This is a typical
illustration of the round about way, frequently adopted by Sanskrit
writers, of expressing a simple truth. The excuse in the present instance
consists in Drona's unwillingness to identify the solitary hero with
Arjuna, in the midst of all his hearers. Nadiji is an exclamation
referring to Bhishma, the son of the river Ganga. Lankesa-vanari-ketu is
simply 'ape-bannered,' or as rendered in the text, having the devastator
of the gardens of Lanka's lord for the sign of his banner. Nagahvaya is
'named after tree' for Arjuna is the name of an Indian tree. Nagri-sunu
is 'Indra's son',--Indra being the foe of mountain, for formerly it was
he who cut off the wings of all mountains and compelled them to be
stationary. He failed only in the case of Mainaka, the son of Himavat.

43. Indian insects of a particular kind.

44. Most editions read chapas which is evidently wrong. The correct
reading is avapas, meaning quiver. The Burdwan Pandits give this latter
reading.

45. Some read chandrargha-darsanas. The correct reading is
chandrardha-darsanas.

46. Most editions read hema-punkha and silasita in the instrumental
plural; the correct reading is their nominative plural forms.

47. Sayaka means here, as explained by Nilakantha, a sword, and not a
shaft.

48. From the colour of his steeds.

49. Nilakantha spends much learning and ingenuity in making out that
sixty-five years in this connection means thirty-two years of ordinary
human computation.

50. Some texts read,--'One large meteor fell.'

51. In some editions read,--Bharata dwijam, and Maha-hardam for
maha-drumam. The meaning would then be,--'The banners (of the hostile
army) began to tremble in the sky, and large lakes were agitated."

52. Some texts read Maharatham (incorrectly) for hiranmayan. Indeed,
Maharatham would give no meaning in this connection. The incomplete
edition of the Roy Press under the auspices of the Principal of the
Calcutta Sanskrit College abounds with such incorrect readings and
misprints.

53. The Roy Press edition adds here a line which looks very much like an
interpolation.

54. The true reading is Acharya in the dual number, meaning Drona and
Kripa. Some texts read the word in the singular form. Nilakantha notices
both these reading, but prefers the dual to the singular.

55. The meaning is rather doubtful. Duryodhana seems to say that 'the
hostile appearance of Arjuna has been an act of imprudence on his part.
The Pandavas, after the expiry of the thirteenth year, would claim their
kingdom. I, Duryodhana, may or may not accede to their demand. When,
therefore, it was not certain that Arjuna would be refused by me, his
hostile appearance is unwise. He has come sure of victory, but he may yet
be defeated.'

56. The sense seems to be that when moralists even are puzzled in judging
of the propriety or otherwise of their acts, it can easily be imagined
that the Pandavas, however virtuous, have, in the matter of this their
appearance, acted wrongly, for, after all, the thirteenth year may not
have really been over as believed by them. Or, it may mean, that as
regards our presence here, we have not acted imprudently when even
moralists cannot always arrive at right conclusion. It seems that for
this Duryodhana proceeds to justify that presence in the following
sentences

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
Image

_________________
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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 5

UDYOGA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, October
2004.



THE MAHABHARATA

UDYOGA PARAVA

SECTION I

OM! HAVING BOWED down to Narayana, and Nara the most exalted of male
beings, and also to the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, 'Then those valiant descendants of Kuru, who belonged
to the same party (with Virata), having joyfully celebrated the nuptials
of Abhimanyu and rested themselves that night, presented themselves at
dawn, well pleased, in the court of Virata, And the chamber of the king
of the Matsya was full of riches, and variegated with choice gems and
precious stones, with seats methodically arranged, adorned with garlands,
and filled with fragrance. And those mighty monarchs of men all came to
that place, And on the seats in front sat the two kings Virata and
Drupada. And the revered and aged rulers of the earth, and Valarama and
Krishna along with their father, all sat there. And close to the king of
Panchala was seated the great hero of the race of Sini, together with the
son of Rohini. And side by side with the king of the Matsya sat Krishna
and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna,
and the two sons of Madri, and Pradyumna and Samva, both valiant in
battle, and Abhimanyu with Virata's sons. And those princes, the sons of
Draupadi, rivalling their fathers in valour, strength, grace, and
prowess, sat upon excellent seats inlaid with gold. And when those mighty
heroes wearing shining ornaments and robes had set themselves down, that
gorgeous assembly of kings looked beautiful like the firmament spangled
with resplendent stars. And those valiant men, assembled together, having
conversed with one another upon various topics, remained for some time in
a pensive mood, with their eyes fixed upon Krishna. And at the end of
their talk, Krishna drew their attention to the affairs of the Pandavas.
And those powerful kings together listened to Krishna's speech, pregnant
and lofty. And Krishna said, It is known to you all, how this
Yudhishthira was deceitfully defeated at dice by the son of Suvala, and
how he was robbed of his kingdom and how a stipulation was made by him
concerning his exile in the forest. And capable as they were of
conquering the earth by force, the sons of Pandu remained firm in their
plighted faith. And accordingly for six and seven years these
incomparable men accomplished the cruel task imposed upon them. And this
last, the thirteenth year, was exceedingly hard for them to pass. Yet
unrecognised by any one they have passed it, as known to you, suffering
unendurable hardships of various kinds. This is known to you all. These
illustrious men have spent the thirteenth year, employed in menial
service of others. This being so, it is for you to consider what will be
for the good of both Yudhishthira and Duryodhana, and what, as regards
the Kurus and the Pandavas, will be consistent with the rules of
righteousness and, propriety and what will meet with the approbation of
all. The virtuous king Yudhishthira would not unrighteously covet even
the celestial kingdom. But righteously he would accept the rule even of a
single village. How the sons of Dhritarashtra fraudulently robbed him of
his paternal kingdom, and how he hath passed a life of unendurable
hardships, are known to all the kings assembled here. The sons of
Dhritarashtra are incapable of overcoming by strength Arjuna, the son of
Pritha. Nevertheless, king Yudhishthira and his friends have no other
desire than the good of Dhritarashtra's son. These brave sons of Kunti,
and the two sons of Madri, ask for only what they themselves, achieving
victory in battle, had won from the defeated kings. You, no doubt, know
full well how those enemies of the Pandavas--with the object of
possessing themselves of the kingdom, endeavoured by various means to
destroy them, when they were yet mere boys. So wicked and rancorous they
were. Consider, how grasping they are and how virtuous Yudhishthira is.
Consider also the relationship that exists between them. I beseech you
all to consult together and also think separately. The Pandavas have
always had a regard for truth. They have fulfilled their promise to the
very letter. If now treated wrongfully by the sons of Dhritarashtra, they
would slay them all though banded together. They have friends, who, on
being informed of their unworthy treatment at the hands of others, would
stand by them, engaged in fight with their persecutors, and willingly
slay them even if they should lose their own lives for it. If you suppose
them to be too few to be capable of winning a victory over their enemies,
you must know that united together and followed by their friends, they
would, no doubt, try their utmost to destroy those enemies. What
Duryodhana thinks is not exactly known, nor what he may do. When the mind
of the other side is not known, what opinion can be formed by you as to
what is best to be done? Therefore, let a person, virtuous and honest and
of respectable birth, and wary,--an able ambassador, set out to beseech
them mildly for inducing them to give half the kingdom to Yudhishthira.
Having listened to the speech of Krishna, marked by prudence and a regard
for virtue and showing a pacific and impartial spirit, his elder brother
then addressed the assembly bestowing high encomiums on the words of the
younger brother.'"



SECTION II

"Baladeva said, 'You have all listened to the speech of him who is the
elder brother of Gada, characterised as it is by a sense of virtue and
prudence, and salutary alike to Yudhishthira and king Duryodhana. These
valiant sons of Kunti are ready to give up half their kingdom, and they
make this sacrifice for the sake of Duryodhana. The sons of
Dhritarashtra, therefore, should give up half of the kingdom, and should
rejoice and be exceedingly happy with us that the quarrel can be so
satisfactorily settled. These mighty persons having obtained the kingdom
would, no doubt, be pacified and happy, provided the opposite party
behave well. For them to be pacified will redound to the welfare of men.
And I should be well-pleased if somebody from here, with the view of
pacifying both the Kurus and the Pandavas, should undertake a journey and
ascertain what is the mind of Duryodhana and explain the views of
Yudhishthira. Let him respectfully salute Bhishma the heroic scion of
Kuru's race, and the magnanimous son of Vichitravirya, and Drona along
with his son, and Vidura and Kripa, and the king of Gandhara, along with
the Suta's son. Let him also pay his respects to all the other sons of
Dhritarashtra, to all who are renowned for strength and learning, devoted
to their proper duties, heroic, and conversant with signs of the times.
When all these persons are gathered together and when also the elderly
citizens are assembled, let him speak words full of humility and likely
to serve the interests of Yudhishthira, At all events, let them not be
provoked, for they have taken possession of the kingdom with a strong
hand. When Yudhishthira had his throne, he forgot himself by being
engaged in gambling and was dispossessed by them of his kingdom. This
valiant Kuru, this descendant of Ajamida, Yudhishthira, though not
skilled in dice and though dissuaded by all his friends, challenged the
son of the king of Gandhara, an adept at dice, to the match. There were
then at that place thousands of dice-players whom Yudhishthira could
defeat in a match. Taking however, no notice of any of them, he
challenged Suvala's son of all men to the game, and so he lost. And
although the dice constantly went against him, he would still have Sakuni
alone for his opponent. Competing with Sakuni in the play, he sustained a
crushing defeat. For this, no blame can attach to Sakuni. Let the
messenger make use of words characterised by humility, words intended to
conciliate Vichitravirya's son. The messenger may thus bring round
Dhritarashtra's son to his own views. Do not seek war with the Kurus;
address Duryodhana in only a conciliatory tone, The object may possibly
fail to be gained by war, but it may be gained by conciliation, and by
this means also it may be gained enduringly.'

"Vaisampayana continued, 'While that valiant scion of Madhu's race was
even continuing his speech, the gallant son of the race of Sini suddenly
rose up and indignantly condemned the words of the former by these words
of his.'



SECTION III

"Satyaki said, 'Even as a man's heart is, so doth he speak! Thou art
speaking in strict conformity with the nature of thy heart. There are
brave men, and likewise those that are cowards. Men may be divided into
these two well defined classes. As upon a single large tree there may be
two boughs one of which beareth fruits while the other doth not, so from
the self-same line of progenitors may spring persons that are imbecile as
well as those that are endowed with great strength O thou bearing the
sign of a plough on thy banner, I do not, in sooth, condemn the words
thou hast spoken, but I simply condemn those, O son of Madhu, who are
listening to thy words! How, indeed, can he, who unblushingly dares
attach even the slightest blame in the virtuous king Yudhishthira be
permitted to speak at all in the midst of the assembly? Persons clever in
the game of dice challenged the magnanimous Yudhishthira unskilled as he
is in play, and confiding in them he was defeated! Can such persons be
said to have virtuously won the game? If they had come to Yudhishthira
while playing in this house with his brothers and defeated him there,
then what they would have won would have been righteously won. But they
challenged Yudhishthira who was bound in conscience to follow the rules
observed by the military caste, and they won by a trick. What is there in
this conduct of theirs that is righteous? And how can this Yudhishthira
here, having performed to the utmost the stipulations entered into by way
of stakes in the play, freed from the promise of a sojourn in the forest,
and therefore entitled to his ancestral throne, humble himself? Even if
Yudhishthira coveted other people's possessions, still it would not
behove him to beg! How can they be said to be righteous and not intent on
usurping the throne when, although the Pandavas have lived out their
sojourn of concealment unrecognised, they still say that the latter had
been recognised? They were besought by Bhishma and the magnanimous Drona,
but they would not yet consent to give back to the Pandavas the throne
that belongeth to them by right of birth. The means with which I would
beseech them would be sharp arrows. I shall fight and with a strong hand
force them to prostrate themselves at the feet of the illustrious son of
Kunti. If, however, they do not bow at the feet of the wise Yudhishthira,
then they and their partisans must go to the regions of Yama. When
Yuyudhana (myself) is enraged and resolved to fight, they, to be sure,
are unequal to withstand his impetus, as mountains are unable to resist
that of the thunderbolt. Who can withstand Arjuna in fight, or him who
hath the discus for his weapon in battle, or myself as well? Who can
withstand the unapproachable Bhima? And who, having regard for his life,
would come near the twin brothers who firmly grasp their bows and
resemble the death-dealing Yama in intelligence? Who would approach
Dhrishtadyumna, the son of Drupada, or these five sons of the Pandavas
who have added lustre to Draupadi's name, rivalling their fathers in
valour, equal to them in every respect and full of martial pride, or him
of the powerful bow, Subhadra's son, irresistible by even the gods
themselves; or Gada, or Pradyumna, or Samva, resembling Yama or the
thunderbolt or fire? We shall slay Dhritarashtra's son and Sakuni and
Karna in battle, and place the Pandava on the throne. There is no sin in
slaying them that are bent on slaying us: but to be a beggar before foes
is both impious and infamous. I ask you to be diligent in doing that
which is heartily desired by Yudhishthira. Let Pandu's son get back the
kingdom resigned by Dhritarashtra! Either Yudhishthira should get back
his kingdom this very day or all our enemies shall lie down on the earth
slain by me!'



SECTION IV

"Drupada said, 'O mighty-armed one, it will, without doubt, be even as
thou hast said! Never will Duryodhana give up the kingdom by peaceful
means, and Dhritarashtra, who dotes on his son, will follow him in his
wish. And so will Bhishma and Drona from imbecility, and Karna and Sakuni
from folly. The words of Valadeva command themselves to my judgment; the
course pointed out by him should, indeed, be followed by a man who
desires peaceful settlement. But Duryodhana should never be addressed in
mild words. Vicious by nature, he, I believe cannot be brought to reason
by mildness. In respect of an ass, mildness is in place; but in respect
of animals of the bovine species, severity should be resorted to. If any
one were to speak mild words to Duryodhana, vicious by nature that wicked
wight would consider the speaker to be an imbecile person. If a mild
course is adopted towards him, the fool will think that he has won. Let
us do even this, let us make preparations; let us send word to our
friends that they may collect an army for us. Let speedy messengers go to
Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas.
Duryodhana also, on his part, will send word to all the kings,
Rightminded persons, however, respond to the request of those that first
beseech them. Therefore, I ask you to make haste in first preferring your
suit to these rulers of men. Meseems that a great undertaking is awaiting
us. Quickly send word to Salya, and to the kings under him, and to king
Bhagadatta of immeasurable valour residing on the eastern sea-coast, and
to fierce Hardikya, and Ahuka, and the king of the Mallas of powerful
understanding, and Rochamana. Let Vrihanta be summoned and king
Senavindu, and Vahlika and Mudjakesa and the ruler of the Chedis, and
Suparsva, Suvahu; and that great hero, Paurava; and also the kings of the
Sakas, the Pahlavas, and the Daradas, and Surari, and Nadija, and king
Karnavest, and Nila, and the valiant king Viradharman; and Durjaya, and
Dantavakra, and Rukmi, and Janamejaya; and Ashada and Vayuvega, and king
Purvapali; and Bhuritejas, and Devaka, and Ekalaya with his sons; and
also the kings of the Krausha race, and the valiant Kshemamurti, and the
kings of the Kamboja and the Richika tribes, and of the western
sea-coast; and Jayatsena and the king of Kashi, and the rulers of the
land of the five rivers, and the proud son of Kratha, and the rulers of
the mountain regions, and Janaki, and Susarman and Maniman, and
Potimatsyaka, and the valiant Dhrishtaketu, and the ruler of the kingdom
of Pansu; and Paundra, and Dandadhara, and the brave Vrihatsena; and
Aparajita, and Nishada and Srenimat and Vasumat; and Vrihadvala of great
strength, and Vahu the conqueror of hostile cities; and the warlike king
Samudrasena with his son; and Uddhava, and Kshemaka and king Vatadhana;
and Srutayus, and Dridhayus, and the gallant son of Salwa; and the king
of the Kalingas, and Kumara, unconquerable in battle. Speedily send word
to these. This is what recommends itself to me. And let this my priest,
learned Brahmana, be sent, O king, to Dhritarashtra. Tell him the words
he is to say and what Duryodhana should be told; and how Bhishma is to be
addressed, and how Drona, that best of car-warriors!"



SECTION V

"Krishna said, 'These worlds are worthy of the chief of the Somaka tribe,
and are calculated to promote the interests of Pandu's son of
immeasurable strength. As we are desirous of adopting a politic course,
this is, no doubt, our first duty; a man acting otherwise would be a
great fool. But our relationship to both the Kurus and the Pandus is
equal, howsoever these two parties may behave with each other. Both you
and we have been invited here on the occasion of a marriage. The marriage
having now been celebrated, let us go home well-pleased. You are the
foremost of kings, both in years and learning; and here we all, no doubt
are as if your pupils. Dhritarashtra has always entertained a great
respect for you; and you are also a friend of the preceptors Drona and
Kripa. I, therefore, ask you to send a message (to the Kurus) in the
interests of the Pandavas. We all resolve even upon this that you should
send a message unto them. If that chief of the Kuru race should make
peace on equitable terms, then the brotherly feelings between the Kuras
and the Pandus will sustain no injury. If on the other hand, the son of
Dhritarashtra should wax haughty and from folly refuse to make peace,
then, having summoned others, summon us too. The holder of Gadiva then
will be fired with wrath and the dull-headed and wicked Duryodhana, with
his partisans and friends, will meet his fate.'

"Vaisampayana said, 'King Virata, then having honoured Krishna, sent him
home with his followers and relatives. And after Krishna had set out for
Dwaraka, Yudhishthira and his followers, with king Virata, began to make
preparations for war. And Virata and his relatives sent word to all the
monarchs, and king Drupada also did the same. And at the request of those
lions of the Kuru race, as also of the two kings of the Matsyas and the
Panchalas, many lords of the earth possessed of great strength, came to
the place with cheerful hearts. And when the sons of Dhritarashtra heard
that the Pandavas had collected a large army, they also assembled many
rulers of the earth. And, O king, at that time the whole land became
thronged with the rulers of the earth who were marching to espouse the
cause of either the Kurus or the Pandavas. And the land was full of
military bands composed of four kinds of forces. And from all sides the
forces began to pour in. And the goddess Earth with her mountains and
forests seemed to tremble beneath their tread. And the king of the
Panchalas, having consulted the wishes of Yudhishthira, despatched to the
Kurus his own priest, who was old both in years and understanding.'



SECTION VI

"Drupada said, 'Of beings those that are endowed with life are superior.
Of living beings those that are endowed with intelligence are superior.
Of intelligent creatures men are superior. Of men the twice-born are
superior. Of the twice-born, students of the Veda are superior. Of
students of the Veda those of cultured understanding are superior. Of
cultured men practical persons are superior. And finally, of practical
men those knowing the Supreme Being are superior. You, it seems to me,
are at the very top of those that are of cultured understanding. You are
distinguished both for age and learning. You are equal in intellect to
either Sukra or Vrihaspati, the son of Angiras. You know what kind of man
the chief of the Kuru race is, and what kind of man also is Yudhishthira,
the son of Kunti. It was with Dhritarashtra's knowledge that the Pandavas
were-deceived by their opponents. Though instructed by Vidura he yet
follows his son! Sakuni advisedly challenged Yudhishthira to a gambling
match although the latter was unskilled in gambling while the former was
an adept in it. Unskilled in play, Yudhishthira was guileless and firm in
following the rules of the military order. Having thus cheated the
virtuous king Yudhishthira, they will, by no means, voluntarily yield up
the kingdom. If you speak words of righteousness unto Dhritarashtra, you
will certainly gain the hearts of his fighting men. Vidura also will make
use of those words of yours and will thus alienate the hearts of Bhishma,
and Drona, and Kripa, and others. When the officers of state are
alienated and fighting men are backward, the task of the enemy will be to
gain back their hearts. In the meantime, the Pandavas will, with ease and
with their whole hearts, address themselves in preparing the army and in
collecting stores. And when the enemy's adherents are estranged, and
while you are hanging about them, they will surely not be able to make
adequate preparations for war. This course seems expedient in this wise.
On your meeting with Dhritarashtra it is possible that Dhritarashtra may
do what you say. And as you are virtuous, you must therefore act
virtuously towards them. And to the compassionate, you must descant upon
the various hardships that the Pandavas have endured. And you must
estrange the hearts of the aged persons by discoursing upon the family
usages which were followed by their forefathers. I do not entertain the
slightest doubt in this matter. Nor need you be apprehensive of any
danger from them, for you are a Brahmana, versed in the Vedas; and you
are going thither as an ambassador, and more specially, you are an aged
man. Therefore, I ask you to set out without delay towards the Kauravas
with the object of promoting the interests of the Pandavas, timing your
departure under the (astrological) combination called Pushya and at that
part of the day called Jaya.'

"Vaisampayana continued, 'Thus instructed by the magnanimous Drupada, the
virtuous priest set out for Hastinapura (the city called after the
elephant). And that learned man, well-versed in the principles of the
science of politics, started with a following of disciples towards the
Kurus for the sake of promoting the welfare of Pandu's sons.'



SECTION VII

"Vaisampayana said, 'Having despatched the priest to the city called
after the elephant they sent messengers to the kings of various
countries. And having sent messengers to other places, the Kuru hero
Dhananjaya, that bull among men and son of Kunti, himself set out for
Dwaraka. And after Krishna and Valadeva, the descendants of Madhu, had
both departed for Dwaraka with all the Vrishnis, the Andhakas and the
Bhojas, by hundreds, the royal son of Dhritarashtra had, by sending
secret emissaries, furnished himself with information of all the doings
of the Pandavas. And learning that Krishna was on his way, the prince
went to the city of Dwaraka by means of fine horses possessing the speed
of the wind, and taking with him a small number of troops. And on that
very day the son of Kunti and Pandu, Dhananjaya, also speedily arrived at
the beautiful city of the Anarta land. And the two scions of the Kuru
race, those tigers among men, on arriving there saw that Krishna was
asleep, and drew near him as he lay down. And as Krishna was sleeping,
Duryodhana entered the room, and sat down on a fine seat at the head of
the bed. And after him entered that wearer of the diadem the magnanimous
Arjuna. And stood at the back of the bed, bowing and joining his hands.
And when the descendant of Vrishni, Krishna awoke, he first cast his eyes
on Arjuna. And having asked them as to the safety of their journey, and
having fitly bestowed his greetings upon them, the slayer of Madhu
questioned them as to the occasion of their visit. Then Duryodhana
addressed Krishna, with a cheerful countenance, saying, It behoveth you
to lend me your help in the impending war. Arjuna and myself are both
equally your friends. And, O descendant of Madhu, you also bear the same
relationship to both of us. And today, O slayer of Madhu, I have been the
first to come to you. Right-minded persons take up the cause of him who
comes first to them. This is how the ancients acted. And, O Krishna, you
stand at the very top of all right-minded persons in the world, and are
always respected. I ask you to follow the rule of conduct observed by
rightminded men.' Thereat Krishna replied, 'That you have come first, O
king, I do not in the least doubt. But, O king, the son of Kunti,
Dhananjaya, has been first beheld by me. On account of your first
arrival, and on account of my having beheld Arjuna first, I shall, no
doubt, lend my assistance, O Suyodhana, to both. But it is said that
those who are junior in years should have the first choice. Therefore,
Dhananjaya, the son of Kunti, is entitled to first choice. There is a
large body of cowherds numbering ten crores, rivalling me in strength and
known as the Narayanas, all of whom are able to fight in the thick of
battle. These soldiers, irresistible in battle, shall be sent to one of
you and I alone, resolved not to fight on the field, and laying down my
arms, will go to the other. You may, O son of Kunti, first select
whichever of these two commends itself to you. For, according to law, you
have the right to the first choice.'

"Vaisampayana continued, 'Thus addressed by Krishna, Dhananjaya the son
of Kunti selected Kesava who was not to fight on the battle-field, even
Narayana himself, the slayer of foes, increate, born among men at his own
will,--the foremost of all Kshatriyas and above all the gods and the
Danavas. And Duryodhana selected for himself that entire army (composed
of the Narayanas). And, O descendant of Bharata, having obtained those
troops numbering thousands upon thousands, he was exceedingly delighted,
although he knew that Krishna was not on his side. And having secured
that army possessed of terrible prowess, Duryodhana went to the son of
Rohini of great strength, and explained to him, the object of his visit.
The descendant of Sura in reply addressed the following words to
Dhritarashtra's son, 'Thou shouldst remember, O tiger among men, all that
I said at the marriage ceremony celebrated by Vitrata. O thou delighter
of the race of Kuru, for thy sake I then contradicted Krishna and spoke
against his opinions. And again and again I alluded to the equality of
our relationship to both the parties. But Krishna did not adopt the views
I then expressed; nor can I separate myself from Krishna for even a
single moment. And seeing that I cannot act against Krishna even this is
resolution formed by me, viz., that I will fight neither for Kunti's sons
nor for you. And, O bull of the Bharatas, born as thou art in Bharata's
race that is honoured by all the kings, go and fight in accordance with
the rules of propriety.'

"Vaisampayana continued, 'Thus addressed, Duryodhana embraced that hero
wielding a plough for his weapon of battle, and although knowing that
Krishna had been taken away from his side, he yet regarded Arjuna as
already vanquished. And the royal son of Dhritarashtra then went to
Kritavarman. And Kritavarman gave him a body of troops numbering an
Akshauhini. And surrounded by that military host, terrible to behold, the
Kaurava marched forth delighting his friends. And after Duryodhana had
departed, Krishna, the Creator of the world, clad in yellow attire,
addressed Kiritin, saying, 'For what reason is it that you have selected
me who will not fight at all?'

"Thereupon Arjuna answered, 'I question not that you are able to slay
them all. I also am alone capable of slaying them, O best of men. But you
are an illustrious person in the world; and this renown will accompany
you. I also am a suitor for fame; therefore, you have been selected by
me. It hath been always my desire to have you for driving my car. I,
therefore, ask you to fulfil my desire cherished for a long time.'

"Vasudeva's son thereupon said, It beseems thee well, O Kunti's son, that
thou measurest thyself with me. I will act as thy charioteer; let thy
wish be fulfilled.'

"Vaisampayana continued, 'Then with a glad heart, Kunti's son,
accompanied by Krishna as well as by the flower of the Dasarha race, came
back to Yudhishthira.'



SECTION VIII

"Vaisampayana said, 'O king, having learnt the news from the messengers,
Salya, accompanied by a large body of troops and by his sons, all of whom
were mighty in battle, was coming to the Pandavas. His encampment covered
an area of one and a half yojana, so large was the force owned by that
best of men. He was the master, O king, of an Akshauhini and had great
prowess and valour. And there were in his army heroes bearing armour of
various colours, with diverse kinds of banners and bows and ornaments and
cars and animals, all wearing excellent garlands, and various robes and
ornaments. And hundreds and thousands of foremost of Kshatriyas were the
leaders of his troops, dressed and decorated in the manner of their
native land. And he proceeded by slow marches, giving rest to his troops,
towards the place where the Pandava was. And the creatures of the earth
felt oppressed and the earth trembled under the tread of his troops. And
king Duryodhana, hearing that magnanimous and mighty hero was on his way,
hastened towards him and paid him honours, O best of the Bharata race and
caused finely decorated places of entertainment to be constructed at
different spots for his reception, on beautiful sites, and whither many
artists were directed to entertain the guests. And those pavilions
contained garlands and meat and the choicest viands and drinks, and wells
of various forms, capable of refreshing the heart, and tanks of various
forms, and edibles, and roomy apartments. And arriving at those
pavilions, and waited upon like a very god by the servants of Duryodhana
located at different spots, Salya reached another house of entertainment
resplendent as a retreat of the celestials. And there, greeted with
choice creature-comforts fit for beings superior to man, he deemed
himself superior even to the lord himself of the gods and thought meanly
of Indra as compared with himself. And that foremost of Kshatriyas,
well-pleased, asked the servants, saying, 'Where are those men of
Yudhishthira, who have prepared these places of refreshment? Let those
men who made these be brought to me. I deem them worthy of being rewarded
by me. I must reward them, let it so please the son of Kunti!' The
servants, surprised, submitted the whole matter to Duryodhana. And when
Salya was exceedingly pleased and ready to grant even his life,
Duryodhana, who had remained concealed, came forward and showed himself
to his maternal uncle. And the kind of the Madras saw him and understood
that it was Duryodhana who had taken all the trouble to receive him. And
Salya embraced Duryodhana and said, 'Accept something that you may
desire.'

"Duryodhana thereupon said, 'O thou auspicious one, let thy word be true,
grant me a boon. I ask thee to be the leader of all my army.'

"Vaisampayana continued, 'And hearing this, Salya said, 'Be it so! What
else is to be done?' And the son of Gandhari repeated again and again,
'It is done.' And Salya said, 'O Duryodhana, O best of men, go to thy own
city. I shall proceed to pay a visit to Yudhishthira, the subduer of
foes. O king, I shall speedily come back, O ruler of men. That best of
men, Pandu's son Yudhishthira, must, by all means, be visited by me.' And
bearing this Duryodhana said, 'O king, O ruler of the earth, having seen
the Pandava, come speedily back. I depend entirely upon thee, O king of
kings. Remember the boon that thou hast granted me.' And Salya answered,
'Good betide thee! I shall come speedily back. Repair to thy own city, O
protector of men.' And then those two kings Salya and Duryodhana embraced
each other. And having thus greeted Salya, Duryodhana came back to his
own city. And Salya went to inform the sons of Kunti of that proceeding
of his. And having reached Upaplavya, and entered the encampment, Salya
saw there all the sons of Panda. And the mighty-armed Salya having met
the sons of Panda, accepted as usual water for washing his feet, and the
customary gifts of honour including a cow. And the king of the Madras,
that slayer of foes, first asked them how they were, and then with great
delight embraced Yudhishthira, and Bhima, and Arjuna, and the sons of his
sister the two twin-brothers. And when all had sat down, Salya spoke to
Yudhishthira, the son of Kunti, saying, 'O tiger among kings, O thou
delighter of the race of Kuru, is it all well with thee? O best of
victors, how fortunately hast thou spent the term of thy residence in the
wilderness, O king, O lord of monarchs, it was an exceedingly hard task
that thou hast performed by dwelling in the wilderness together with thy
brothers and this noble lady here. And awfully difficult task again was
that sojourn of thine,--the period of concealment,--which task also thou
hast performed, O descendant of Bharata; for one pulled down from a
throne it is nothing but hardship that awaits him. O king, where is there
any happiness for him! O afflicter of thy foes, in compensation for all
this vast misery wrought by Dhritarashtra's son, thou wilt attain to
proportional happiness after having killed thy foes, O great king, O lord
of men, the ways of the world are known to thee. Therefore, O my son,
thou art never guided by avarice in any of thy dealings. O descendant of
Bharata, do thou treat on the foot-prints of ancient saintly kings. My
son, Yudhishthira, be steady in the path of liberality, and
self-abnegation, and truth. And, O royal Yudhishthira, mercy and self
control, and truth and universal sympathy, and everything wonderful in
this world, are to be found in thee. Thou art mild, munificent,
religious, and liberal, and thou regardest virtue as the highest good. O
king, many are the rules of virtue that prevail amongst men, and all
those are known to thee. O my son, O afflicter of foes, thou knowest in
fact everything relating to this world. O king, O best of Bharata's race,
how lucky it is that thou hast come out of this difficulty of thine. How
lucky, O king, O foremost of monarchs, O lord, it is that I see thee, so
virtuous a soul, a treasure-house of righteousness, freed with thy
followers from this.'

"Vaisampayana continued, 'Then, O descendant of Bharata, the king spoke
of his meeting with Duryodhana and gave a detailed account regarding that
promise of his and that boon granted by himself. And Yudhishthira said, O
valiant king, it has been well-done by thee that being pleased at heart
thou hast plighted thy truth to Duryodhana. But good betide thee, O ruler
of the earth, I ask thee to do one thing only. O king, O best of men,
thou wilt have to do it solely for my sake, though it may not be proper
to be done. O valiant one, hear what I submit to thee. O great king, thou
art equal to Krishna on the field of battle. When, O best of kings, the
single combat between Karna and Arjuna will take place, I have no doubt
thou wilt have to drive Karna's car. On that occasion, if thou art
inclined to do good to me, thou must protect Arjuna. O king, thou must
likewise so act that the Suta's son Karna may be dispirited and the
victory may be ours. Improper it no doubt is; but, O my uncle, for all
that thou must do it. Salya said, 'Good betide thee. Listen, O son of
Panda. Thou tellest me to so act that the vile son of the Suta may be
dispirited in fight. To be sure, I shall be his charioteer' on the field,
for he always considers me equal to Krishna. O tiger like descendant of
Kuru, I shall certainly speak to him, when desirous of fighting on the
field of battle, words contradictory and fraught with harm to him, so
that bereft of pride and valour, he may be easily slain by his
antagonist. This I tell thee truly. Asked by thee to do it, this I am
determined to do, O my son. Whatever else I may be able to bring about, I
shall do for thy good. Whatever troubles were suffered by thee together
with Draupadi on the occasion of the game at dice, the rude inhuman words
uttered by the Suta's son, the misery inflicted by the Asura Jata and by
Kichaka, O illustrious one, all the miseries experienced by Draupadi,
like those formerly experienced by Damayanti,--will all, O hero, end in
joy. Thou shouldst not be aggrieved at this; for Destiny is all powerful
in this world; and, O Yudhishthira, high-minded persons have to endure
miseries of various kinds, nay, even the gods themselves, O king, have
suffered misfortunes. O king, O descendant of Bharata, it is narrated
that the high-minded Indra, the chief of the celestials, had to endure
together with his wife very great misery, indeed.'



SECTION IX

"Yudhishthira said, 'O foremost of monarchs, I wish to know how it was
that great and unparalleled misery had to be endured by the illustrious
Indra together with his queen.'

"Salya said, 'Listen, O king, to me as I relate this ancient story of the
events of former days,--how, O descendant of Bharata, misery befell Indra
and his wife. Once Twashtri, the lord of creatures and the foremost of
celestials, was engaged in practising rigid austerities. And it is said
that from antipathy to Indra he created a son having three heads. And
that being of universal form possessed of great lustre hankered after
Indra's seat. And possessed of those three awful faces resembling the
sun, the moon, and the fire, he read the Vedas with one mouth, drank wine
with another, and looked with the third as if he would absorb all the
cardinal points. And given to the practice of austerities, and mild being
and self-controlled, he was intent upon a life of religious practices and
austerities. And his practice of austerities, O subduer of foes, was
rigid and terrible and of an exceedingly severe character. And beholding
the austerities, courage, and truthfulness of this one possessed of
immeasurable energy, Indra became anxious, fearing lest that being should
take his place. And Indra reflected, 'How may he be made to addict
himself to sensual enjoyments; how may he be made to cease his practice
of such rigid austerities? For were the three-headed being to wax strong,
he would absorb the whole universe.' And it was thus that Indra pondered
in his mind; and, O best of Bharata's race, endued with intelligence, he
ordered the celestial nymphs to tempt the son of Twashtri. And he
commanded them, saying, 'Be quick, and go without delay, and so tempt him
that the three-headed being may plunge himself into sensual enjoyment to
the utmost extent. Furnished with captivating hips, array yourselves in
voluptuous attires, and decking yourselves in charming necklaces, do ye
display gestures and blandishments of love. Endued with loveliness, do ye
tempt him and alleviate my dread. I feel restless in my heart, O lovely
damsels. Avert ye, ladies, this awful peril that hangs over me. Good
betide you.'

"Then the nymphs said, 'O Indra, O slayer of Vala, we shall so endeavour
to allure him that thou wilt have nothing to fear at his hands. That very
receptacle of austerities, sitting now as if scorching everything with
his eyes, O god, we are going together to tempt. We shall try to bring
him under our control, and to put an end to your fears.'

"Salya continued, 'Commanded by Indra, they then went to the three-headed
being. And arriving there, those lovely damsels tempted him with various
gestures of love, displaying their fine figures. But engaged in the
practice of exceedingly severe austerities, although he looked at them,
yet he was not influenced by desire. Of subdued senses he was like the
ocean, full to the brim, in gravity. And the nymphs after having tried
their best, came back to Indra. And they all with joined hands spoke to
the lord of the celestials, saying, 'O, that unapproachable being is
incapable of being disturbed by us. O highly gifted being, thou mayst do
what now may seem proper to thee.' The high-minded Indra honoured the
nymphs and then dismissed them reflecting, O Yudhishthira, solely upon
other means of destroying his foe. And endued with intelligence, he fixed
upon a contrivance for destroying the three-headed being. And he said,
'Let me today hurt my thunderbolt at him. By this means he will speedily
be killed. Even a strong person should not overlook a rising foe,
contemptible though he may be.' And thus reflecting upon the lessons
inculcated in treatises of learning, he was firmly resolved upon slaying
that being. Then Indra, enraged, hurled at the three-headed being his
thunderbolt which looked like fire and was terrible to behold, and which
inspired dread. And forcibly struck by that thunderbolt, he was slain and
fell down, as falls on the earth the loosened summit of a hill. And
beholding him slain by the thunderbolt, and lying down huge as a hill,
the chief of the celestials found no peace, and felt as if scorched by
the effulgent appearance of the dead; for though slain, he had a blazing
and effulgent appearance and looked like one alive. And, strange to say,
though lifeless, his heads seemed to be alive as they were beheld lying
low on the field. And exceedingly afraid of that lustre, Indra remained
plunged in thought. And at that time, O great king, bearing an axe on his
shoulder, a carpenter came to the forest and approached the spot where
lay that being. And Indra, the lord of Sachi, who was afraid, saw the
carpenter come there by chance. And the chastiser of Paka said unto him
immediately, 'Do this my behest. Quickly cut off this one's heads.' The
carpenter thereupon said, 'His shoulders are broad: this axe will not be
able to cut them off. Nor shall I be able to do what is condemned by
righteous persons.' And Indra said, 'Do not fear, quickly do what I say.
At my command thy axe shall equal the thunderbolt.' The carpenter said,
'Whom am I to take thee to be who hast done this frightful deed today?
This I wish to learn, tell me the exact truth.' And Indra said, 'O
carpenter, I am Indra, the chief of the gods. Let this be known to thee.
Do thou act just as I have told thee. Do not hesitate, O carpenter! The
carpenter said, 'O Indra, how is it that thou art not ashamed of this thy
inhuman act? How it is that thou hast no dread of the sin of slaying a
Brahmana, after having slain this son of a saint?' Indra said, 'I shall
afterwards perform some religious ceremony of a rigorous kind to purify
myself from this taint. This was a powerful enemy of mine whom I have
killed with my thunderbolt. Even now I am uneasy, O carpenter; I, indeed,
dread him even now. Do thou quickly cut off his heads, I shall bestow my
favour upon thee. In sacrifices, men will give thee the head of the
sacrificial beast as thy share. This is the favour I confer on thee. Do
thou quickly perform what I desire.'

"Salya said, 'Hearing this, the carpenter, at the request of the great
Indra, immediately severed the heads of the three-headed one with his
axe. And when the heads were cut off, out flew therefrom a number of
birds, viz., partridges, quails and sparrows. And from the mouth
wherewith he used to recite the Vedas and to drink the Soma-juice, came
out partridges in quick succession. And, O king, O son of Pandu, from the
mouth with which he used to look at the cardinal points as if absorbing
them all, a number of quails came forth. And from that mouth of the
three-headed being which used to drink wine, out flew a number of
sparrows and hawks. And the heads having been cut off Indra was freed
from his trepidation, and went to heaven, glad at heart. And the
carpenter also went back to his house. And the slayer of Asuras, having
killed his foe, considered his object gained. Now when the lord of
creatures, Twashtri, heard that his son had been slain by Indra, his eyes
became red with ire, and he spoke the following words, 'Since Indra hath
killed my son who had committed no offence at all, who was constantly
engaged in the practice of austerities, who was merciful, possessed of
self-control, and of subdued passions, therefore, for the destruction of
Indra, I will create Vritra. Let the worlds behold what power I possess,
and how mighty is the practice of austerities! Let that inhuman,
wicked-minded lord of the gods also witness the same!' And saying this,
that enraged one, famous for his austerities, washed his mouth with
water, made offerings on the fire, created the terrible Vritra, and spoke
to him, saying, 'O destined slayer of Indra, grow in might even from the
strength of my austere rites.' And that Asura grew in might, towering
towards the firmament, and resembling the son of fire. And he asked,
'Risen like the doomsday sun, what am I to do?' 'Kill Indra,' was the
reply. And then he departed towards the celestial regions. And next
ensued a great fight between Vritra and Indra, both fired with wrath. And
there took place a terrible combat, O best of Kuru's race. And the heroic
Vritra seized the celestial lord who had performed a hundred sacrifices.
And filled with wrath, he whirled Indra and threw him into his mouth. And
when Indra was swallowed up by Vritra, the terrified senior gods,
possessed of great might, created Jrimbhika to kill Vritra. And as Vritra
yawned and his mouth opened the slayer of the Asura, Vala contracted the
different parts of his body, and came out from within Vritra's mouth. And
thenceforth the yawn attaches itself to the living breath of animated
beings in three worlds. And the gods rejoiced at the egress of Indra. And
once again commenced the terrible fight between Vritra and Indra, both
full of ire. And it was waged for a long while, O best of Bharata's race.
And when Vritra, inspired with the mighty spirit of Twashtri and himself
endowed with strength, got the upper hand in fight, Indra turned back And
on his retreat, the gods became exceedingly distressed. And all of them
together with Indra were overpowered by the might of Twashtri. And they
all consulted with the saints, O descendant of Bharata. And they
deliberated as to what was proper to be done, and were overwhelmed with
dread. And seated on the top of the Mandara mountain, and bent on killing
Vritra, they only bethought themselves of Vishnu, the indestructible one.'



SECTION X

"Indra said, This whole indestructible universe, O gods, hath been
pervaded by Vritra. There is nothing that can be equal to the task of
opposing him. I was capable of yore, but now I am incapable. What good
betide you, can I do? I believe him to be unapproachable. Powerful and
magnanimous, possessing immeasurable strength in fight, he would be able
to swallow up all the three worlds with the gods, the Asuras, and the
men. Therefore, hear ye dwellers of heaven, this is my resolution.
Proceeding to the abode of Vishnu, in company with that high-souled Being
must we consult, and ascertain the means of slaying this ruthless wretch.'

"Salya continued, 'Indra having thus spoken, the gods with that host of
Rishis repaired to the mighty god Vishnu to place themselves under
the-protection of that protector of all. And afflicted with the dread of
Vritra, they said unto the Supreme Lord of the deities. Thou hadst in
former times covered the three worlds with three steps. Thou hadst
procured the ambrosial food, O Vishnu, and destroyed the Asuras in
battle. Thou didst bind the great Asura Vali and hadst raised Indra to
the throne of heaven. Thou art the lord of the gods, and this entire
universe is pervaded by thee. Thou art the God, the mighty Deity, saluted
by all persons. Be thou the refuge of all the celestials together with
Indra, O best of gods. The whole universe, O slayer of Asuras, hath been
pervaded by Vritra. And Vishnu said, 'I am no doubt bound to do what is
for your good. I shall, therefore, tell you of a contrivance whereby he
may be annihilated. Do ye with the Rishis and the Gandharvas repair to
the place where Vritra that bearer of a universal form is and adopt
towards him a conciliatory policy. You will thus succeed in overthrowing
him. By virtue of my power, victory, ye gods, will be won by Indra, for,
remaining invisible, I shall enter into his thunderbolt, that best of
weapons. O foremost of gods, depart ye with the Rishis and the
Gandharvas. Let there be no delay in effecting a peace between Indra and
Vritra.'

"Salya continued, 'When he had thus spoken, the Rishis and the celestials
placed Indra at their head, and uniting together, went away. Approaching
Indra they behold Vritra glowing and resplendent as if scorching the ten
points, and swallowing all the three worlds, and resembling the sun or
the moon. And then the Rishis, came up to Vritra and spoke to him in
conciliatory terms, saying, 'O thou unconquerable being, the whole of
this universe hath been pervaded by thy energy. Thou art not able however
to overpower Indra, O best of mighty beings. A long period hath now
elapsed since you began to fight. All beings, with the gods and the
Asuras and men, are suffering from the effects of the fight. Let there be
eternal friendship between thee and Indra. Thou shalt be happy and shall
dwell eternally in Indra's regions.' And the mighty Vritra having heard
the words of the saints, bowed his head unto them. And the Asura (thus)
spoke, 'What you, O highly-gifted beings, and also all these Gandharvas
are saying, I have heard. Ye stainless beings, hear also what I have got
to say. How can there be peace between us two, Indra and myself? How can
there be friendship, ye gods, between two hostile powers?' The Rishis
said, 'Friendship among righteous persons happens at a single meeting. It
is a desirable object. Thereafter will happen what is fated to be. The
opportunity of forming friendship with a righteous person should not be
sacrificed. Therefore, the friendship of the righteous should be sought.
The friendship of the righteous is (like) excellent wealth, for he that
is wise would give advice when it is needed. The friendship of a good
person is of great use; therefore, a wise person should not desire to
kill a righteous one. Indra is honoured by the righteous, and is the
refuge of magnanimous persons, being veracious and unblamable, and knows
what virtue is, and is possessed of a refined judgment. Let there be
eternal friendship between thee and Indra, as described above. In this
way, have faith (in him); let not thy heart be differently inclined.'

"Salya said, 'Hearing these words of the great Rishis, the illustrious
Asura spoke to them, 'No doubt, the Rishis, endued with supernatural
powers, are to be respected by me. Let what I am going to say, ye gods,
be performed in its entirety; then I shall do everything that (these)
best of Brahmanas have said to me. Ye lords of the Brahmana race, ordain
so that Indra himself or the gods do not kill me by what is dry, or wet;
by stone, or by wood; by a weapon fit for close fight, or by a missile;
in the day time, or at night. On those terms eternal peace with Indra
would be acceptable to me,--Very good! was what the Rishis told him, O
best of Bharata race.' Thus peace having been concluded, Vritra was very
much pleased. And Indra also became pleased though constantly occupied
with the thought of killing Vritra. And the chief of the deities passed
his time in search of a loophole, uneasy (in mind). And on a certain day
when it was evening and the hour awful, Indra caught sight of the mighty
Asura on the coast of the sea. And he bethought himself of the boon that
was granted to the illustrious Asura, saying, 'This is the awful evening
time; it is neither day, nor night; and this Vritra, my enemy, who hath
stripped me of my all, must undoubtedly be killed by me. It I do not kill
Vritra, this great and mighty Asura of gigantic frame, even by deceit, it
will not go well with me.' And as Indra thought of all this, bearing
Vishnu in mind he beheld at that instant in the sea a mass of froth as
large as a hill. And he said, 'This is neither dry, nor wet, nor is it a
weapon; let me hurl it at Vritra. Without doubt, he will die
immediately.' And he threw at Vritra that mass of froth blended with the
thunderbolt. And Vishnu, having entered within that froth, put an end to
the life of Vritra. And when Vritra was killed, the cardinal points were
free from gloom; and there also blew a pleasant breeze; and all beings
were much pleased. And the deities with the Gandharvas and Yakshas and
Rakshasas, with the great snakes and saints, glorified the mighty Indra
with various laudatory hymns. And saluted by all beings, Indra spoke
words of encouragement to all. And his heart was glad as also that of
everyone of the gods for having killed the foe. And knowing the nature of
virtue, he worshipped Vishnu, the most praiseworthy of all objects in the
world. Now when the mighty Vritra, terrible to the gods, was killed,
Indra became overpowered by falsehood, and he became exceedingly sad; and
he was also overpowered by the sin of Brahmanicide on account of having
killed the three-headed son of Twashtri. And he betook himself to the
confines of the worlds, and became bereft of his senses and
consciousness. And overpowered by his own sins, he could not be
recognised. And he lay concealed in water, just like a writhing snake.
And when the lord of celestials, oppressed with the dread of
Brahmanicide, had vanished from sight, the earth looked as if a havoc had
passed over it. And it became treeless, and its woods withered; and the
course of rivers was interrupted; and the reservoirs lost all their
water; and there was distress among animals on account of cessation of
rains. And the deities and all the great Rishis were in exceeding fear;
and the world had no king, and was overtaken by disasters. Then the
deities and the divine saints in heaven, separated from the chief of the
gods, became terrified, and wondered who was to be their king. And nobody
had any inclination to act as the king of the gods.'



SECTION XI

"Salya said, 'Then all the Rishis and the superior gods said, "Let the
handsome Nahusha be crowned as king of the gods. He is powerful and
renowned, and devoted to virtue ever more.' And they all went and said to
him, 'O lord of the earth, be thou our king.' And Nahusha intent on his
welfare, spoke to those gods and saints accompanied by the progenitors
(of mankind), 'I am feeble; I am not capable of protecting you; it is a
powerful person who should be your king; it is Indra who hath always been
possessed of strength.' And all the gods, led by the saints, spoke again
to him, 'Aided by the virtue of our austerities, rule thou the kingdom of
heaven. There is no doubt that we have all our respective fears. Be
crowned, O lord of monarchs, as the king of heaven. Whatever being may
stand within thy sight, whether he be a god, an Asura, a Yaksha, a saint,
a Pitri, or a Gandharva, thou shalt absorb his power and (thereby) wax
strong. Always placing virtue before (all other things), be thou the
ruler of the worlds. Protect also the Brahmarsis (Brahmana saints) and
the gods in heaven.' Then, O lord of monarchs, Nahusha was crowned king
in heaven. And placing virtue before (everything else), he became the
ruler of all the worlds. And though always of a virtuous disposition, yet
when he obtained that precious boon and the kingdom of heaven, Nahusha
assumed a sensual turn of mind. And when Nahusha became the king of the
gods, he surrounded himself with celestial nymphs, and with damsels of
celestial birth, and took to enjoyments of various kinds, in the Nandana
groves, on mount Kailasa, on the crest of Himavat, on Mandara. the White
hill Sahya, Mahendra and Malaya, as, also upon seas and rivers. And he
listened to various divine narratives that captivated both the ear and
the heart, and to the play of musical instruments of different sorts, and
to sweet vocal strains. And Viswavasu and Narada and bevies of celestial
nymphs and bands of Gandharvas and the six seasons in living shapes,
attended upon the king of the gods. And fragrant breezes, refreshingly
cool, blew round him. And while that wretch was thus enjoying himself, on
one occasion the goddess who was the favourite queen of Indra came in his
sight. And that vicious soul, having looked at her, said to the
courtiers, 'Why doth not this goddess, the queen of Indra, attend upon
me? I am the monarch of the gods, and also the ruler of the worlds. Let
Sachi make haste and visit me at my house.' Saddened at hearing this, the
goddess said to Vrihaspati, 'Protect me, O Brahmana, from this Nahusha. I
come to you as my refuge. You always say, O Brahmana, that I have got on
my person all the auspicious marks, being the favourite of the divine
king; that I am chaste, devoted to my lord, and destined never to become
a widow. All this about me you have said before. Let your words be made
true. O possessor of great powers, O lord, you never spoke words that
were vain. Therefore, O best of Brahmanas, this that you have said ought
to be true.' Then Vrihaspati said to the queen of Indra who was beside
herself through fear, 'What thou hast been told by me will come to be
true, be sure, O goddess. Thou shalt see Indra, the lord of the gods, who
will soon come back here. I tell thee truly, thou hast no fear from
Nahusha; I shall soon unite thee with Indra.' Now Nahusha came to hear
that Indra's queen had taken refuge with Vrihaspati, the son of Angiras.
And at this, the king became highly enraged.'



SECTION XII

"Salya said, 'Seeing Nahusha enraged, the gods led by the saints spoke
unto him, 'Who was now their king of awful mien? O king of gods, quit thy
wrath. When thou art in wrath, O lord, the Universe, with its Asuras and
Gandharvas, its Kinnaras, and great snakes, quaketh. Quit this wrath,
thou righteous being. Persons like thee do not put themselves out. That
goddess is another person's wife. Be pacified, O lord of gods! Turn back
thy inclination from the sin of outraging another's wife. Thou art the
king of gods, prosperity to thee! Protect thy subjects in all
righteousness?' So addressed, he heeded not the saying rendered senseless
by lust. And the king spoke to the gods, in allusion to Indra, 'Ahalya of
spotless fame, the wife of a saint, was outraged by Indra while her
husband was alive. Why did ye not prevent him? Many were the deeds of
inhumanity, of unrighteousness, of deceit, committed by Indra in former
times. Why did ye not prevent him? Let the goddess do my pleasure; that
would be her permanent good. And so the same will ever more rebound to
your safety, ye gods!'

"The gods said, 'We shall bring to thee the queen of Indra even as thou
hast laid the command, 'O lord of heaven! Quit this wrath, thou valiant
soul! Be pacified, O lord of gods!'

"Salya continued, 'Thus having spoken to him, the gods with the saint
went to inform Vrihaspati and the queen of Indra of the said news. And
they said, 'We know, O foremost of Brahmanas, that the queen of Indra
hath betaken herself to thy house, for protection, and that thou hast
promised her protection, O best of divine saints! But we, the gods and
Gandharvas and saints, beseech thee, O thou of great lustre, to give up
the queen of Indra to Nahusha. Nahusha, the king of gods, of great
effulgence, is superior to Indra. Let her, that lady of choice figure and
complexion, choose him as her lord!' Thus addressed, the goddess gave
vent to tears; and sobbing audibly, she mourned in piteous accents. And
she spoke to Vrihaspati, 'O best of divine saints, I do not desire
Nahusha to be my lord. I have betaken myself to thy protection, O
Brahmana! Deliver me from this great peril!'

"Vrihaspati said, 'My resolution is this, I shall not abandon one that
hath sought my protection. O thou of unblamable life, I shall not abandon
thee, virtuous as thou art and of a truthful disposition! I do not desire
to do an improper act, specially as I am a Brahmana knowing what
righteousness is, having a regard for truth, and aware also of the
precepts of virtue. I shall never do it. Go your ways, ye best of gods.
Hear what hath formerly been sung by Brahma with regard to the matter at
hand. He that delivereth up to a foe of a person terrified and asking for
protection obtaineth no protection when he himself is in need of it. His
seed doth not grow at seed-time and rain doth not come to him in the
season of rains. He that delivereth up to a foe a person terrified and
asking for protection never succeedeth in anything that he undertaketh;
senseless as he is, he droppeth paralysed from heaven; the god refuse
offerings made by him. His progeny die an untimely death and his
forefathers always quarrel (among themselves). The gods with Indra and
their head dart the thunderbolt at him. Know it to be so, I shall not
deliver up this Sachi here, the queen of Indra, famous in the world as
his favourite consort. O ye best of gods, what may be for both her good
and mine I ask you to do. Sachi I shall never deliver up!'

"Salya continued, 'Then the gods and the Gandharvas said these words to
the preceptor of the gods, 'O Vrihaspati, deliberate upon something that
may be conformable to sound policy!' Vrihaspati said, 'Let this goddess
of auspicious looks ask for time from Nahusha in order to make up her
mind to his proposal. This will be for the good of Indra's queen, and of
us as well. Time, ye gods, may give rise to many impediments. Time will
send time onward. Nahusha is proud and powerful by virtue of the boon
granted to him!'

"Salya continued, 'Vrihaspati having spoken so, the gods, delighted then
said, 'Well hast thou said, O Brahmana. This is for the good of all the
gods. It is no doubt so. Only, let this goddess be propitiated.' Then the
assembled gods led by Agni, with a view to the welfare of all the worlds,
spoke to Indra's queen in a quiet way. And the gods said, 'Thou art
supporting the whole universe of things mobile and immobile. Thou art
chaste and true: go thou to Nahusha. That vicious being, lustful after
thee, will shortly fall: and Indra, O goddess, will get the sovereignty
of the gods!' Ascertaining this to be the result of that deliberation,
Indra's queen, for attaining her end, went bashfully to Nahusha of awful
mien. The vicious Nahusha also, rendered senseless by lust, saw how
youthful and lovely she was, and became highly pleased.'



SECTION XIII

"Salya said, 'Now then Nahusha, the king of the gods, looked at her and
said, 'O thou of sweet smiles, I am the Indra of all the three worlds. O
thou of beautiful thighs and fair complexion, accept me as thy lord!'
That chaste goddess, thus addressed by Nahusha, was terrified and quaked
like a plantain-stalk at a breezy spot. She bowed her head to Brahma, and
joining her hands spoke to Nahusha, the king of the gods, of awful mien,
said, 'O lord of the deities, I desire to obtain time. It is not known
what hath become of Indra, or where he is. Having enquired into the truth
regarding him, if, O lord, I obtain no news of him, then I shall visit
thee; this tell I thee for truth.' Thus addressed by Indra's queen,
Nahusha was pleased. And Nahusha said, 'Let it be so, O lady of lovely
hips, even as thou art telling me. Thou wilt come, after having
ascertained the news. I hope thou wilt remember thy plighted truth.'
Dismissed by Nahusha, she of auspicious looks stepped out; and that
famous lady went to the abode of Vrihaspati. And, O best of kings, the
gods with Agni at their head, when they heard her words, deliberated,
intent upon what would promote the interests of Indra. And they then
joined the powerful Vishnu, the God of gods. And skilled in making
speeches, the uneasy gods spoke the following words to him, 'Indra, the
lord of all the gods, hath been overpowered by the sin of Brahmanicide.
Thou, O lord of the gods, art the first-born, the ruler of the universe,
and our refuge. Thou hadst assumed the form of Vishnu for the protection
of all beings. When Vritra was killed through thy energy, Indra was
overwhelmed by the sin of Brahmanicide. O best of all the gods, prescribe
the means of setting him free.' Having heard these words of the gods,
Vishnu said, 'Let Indra. offer sacrifice to me. Even I shall purify the
holder of the thunderbolt. The chastiser of Paka, having performed the
holy horse-sacrifice, will fearlessly regain his dignity as lord of the
gods. And the wicked-minded Nahusha will be led to destruction by his
evil deeds. For a certain period, ye gods, ye must be patient, being
vigilant at the same time.' Having heard these words of Vishnu, words
that were true, and pleasant like ambrosia to their ears, the gods, with
their preceptor, and with the Rishis proceeded to that spot where Indra
was uneasy with fear. And there, O king, was performed a great
horse-sacrifice, capable of removing the sin of Brahmanicide, for the
purification of the high-minded and great Indra. And the lord of the
gods,--O Yudhishthira, divided the sin of Brahmanicide among trees and
rivers and mountains and the earth and women. And having distributed it
thus among those beings and parted with it, Indra was free from fever.
And rid of his sin, he came to himself. And at that place, the slayer of
the Asura Vala, quaked when he looked at Nahusha, before whom all
animated beings felt cowed, and who was unapproachable by virtue of the
boon the Rishis had granted to him. And the divine husband of Sachi
vanished from sight once again. And invisible to all beings, he wandered
biding his time. And Indra having disappeared, Sachi fell into grief. And
exceedingly miserable, she bewailed, 'Alas! O Indra, if ever I have made
a gift, or made offering to the gods, or have propitiated my spiritual
guides, if there is any truth in me, then I pray that my chastity may
remain inviolate. I bow myself to this goddess Night,--holy, pure,
running her course during this the northern journey of the sun,[1] let my
desire be fulfilled.' Saying this, she, in a purified condition of body
and soul, worshipped the goddess Night. And in the name of her chastity
and truth she had recourse to divination.[2] And she asked, 'Show me the
place where the king of the gods is. Let truth be verified by truth.' And
it was thus that she addressed the goddess of Divination.'



SECTION XIV

"Salya said, 'Then the goddess of Divination stood near that chaste and
beautiful lady. And having beheld that goddess, youthful and lovely,
standing before her, Indra's queen, glad at heart, paid respects to them
and said, 'I desire to know who thou art, O thou of lovely face.' And
Divination said, 'I am Divination, O goddess, come near thee. Since thou
art truthful, therefore, O high-minded lady, do I appear in thy sight.
Since thou art devoted to thy lord, employed in controlling thyself, and
engaged in the practice of religious rites, I shall show thee the god
Indra, the slayer of Vritra. Quickly come after me, so may good betide
thee! Thou shalt see that best of gods.' Then Divination proceeded and
the divine queen of Indra went after her. And she crossed the heavenly
groves, and many mountains; and then having crossed the Himavat
mountains, she came to its northern side. And having reached the sea,
extending over many yojanas, she came upon a large island covered with
various trees and plants. And there she saw a beautiful lake, of heavenly
appearance, covered with birds, eight hundred miles in length, and as
many in breadth. And upon it, O descendant of Bharata, were full-blown
lotuses of heavenly appearance, of five colours, hummed round by bees,
and counting by thousands. And in the middle of that lake, there was a
large and beautiful assemblage of lotuses having in its midst a large
white lotus standing on a lofty stalk. And penetrating into the
lotus-stalk, along with Sachi, she saw Indra there who had entered into
its fibres. And seeing her lord lying there in a minute form, Sachi also
assumed a minute form, so did the goddess of divination too. And Indra's
queen began to glorify him by reciting his celebrated deeds of yore. And
thus glorified, the divine Purandara spoke to Sachi, 'For what purpose
hast thou come? How also have I been found out?' Then the goddess spoke
of the acts of Nahusha. And she said, 'O performer of a hundred
sacrifices, having obtained the sovereignty of the three worlds, powerful
and haughty and of a vicious soul, he hath commanded me to visit him, and
the cruel wretch hath even assigned me a definite time. If thou wilt not
protect me, O lord, he will bring me under his power. For this reason, O
Indra, have I come to thee in alarm. O thou of powerful arms, slay the
terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas
and Danavas. O lord, assume thy own strength and rule the celestial
kingdom.'"



SECTION XV

"Salya said, 'Thus addressed by Sachi, the illustrious god said to her
again, 'This is not the time for putting forth valour. Nahusha is
stronger than I am. O beautiful lady, he hath been strengthened by the
Rishis with the merits of offerings to the gods and the Pitris. I shall
have recourse to policy now. Thou wilt have to carry it out, O goddess. O
lady, thou must do it secretly and must not disclose it to any person. O
lady of a beautiful waist, going to Nahusha in private, tell him, O lord
of the Universe, thou must visit me mounted on a nice vehicle borne by
Rishis. In that case I shall be pleased and shall place myself at thy
disposal. This shouldst thou tell him.' And thus addressed by the king of
the gods, his lotus-eyed consort expressed her consent and went to
Nahusha. And Nahusha, having seen her, smilingly addressed her, saying,
'I welcome thee, O lady of lovely thighs. What is thy pleasure, O thou of
sweet smiles. Accept me, O lady of propitious looks, who am devoted to
thee. What is thy will, O spirited dame. I shall do thy wish, O lady of
propitious looks and slender waist. Nor needst thou be bashful, O thou of
lovely hips. Have trust in me. In the name of truth I swear, O goddess,
that I shall do thy bidding.'

"Sachi said, 'O lord of Universe, I wanted the time that thou hast
assigned to me. Thereafter, O lord of the gods, thou shalt be my husband.
I have a wish. Attend and hear, O king of the gods. What it is I shall
say, O king, so that thou mayst do what I like. This is an indulgence
that I ask from thy love for me. If thou grantest it, I shall be at thy
disposal. Indra had horses for carrying him, and elephants, and cars. I
want thee to have, O king of the gods, a novel vehicle, such as never
belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord.
Let a number of highly dignified Rishis, united together, bear thee in a
palanquin. This is what commends itself to me. Thou shouldst not liken
thyself to the Asuras or the gods. Thou absorbest the strength of all by
thy own strength as soon as they look at thee. There is none so strong as
to be able to stand before thee.'

"Salya continued, 'Thus addressed, Nahusha was very much pleased. And the
lord of the deities said to that lady of faultless features, 'O lady of
the fairest complexion, thou hast spoken of a vehicle never heard of
before. I like it exceedingly, O goddess. I am in thy power, O thou of
lovely face. He cannot be a feeble person who employeth Rishis for
bearing him. I have practised austerities, and am mighty. I am the lord
of the past, the present, and the future. The Universe would be no more
if I were in rage. The whole Universe is established in me. O thou of
sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and
Rakshasas are together unable to cope with me when I am in rage.
Whomsoever I gaze upon I divest him of his energy. Therefore, thy request
I shall no doubt fulfil, O goddess. The seven Rishis, and also the
regenerate Rishis, shall carry me. See our greatness and splendour, O
lady of lovely complexion.'

"Salya continued, 'Having thus addressed that goddess of lovely face, and
having dismissed her thus, he harnessed to his heavenly car a number of
saints devoted to the practice of austerities. A disregarder of
Brahmanas, endued with power and intoxicated with pride, capricious, and
of vicious soul, he employed those saints to carry him. Meanwhile,
dismissed by Nahusha, Sachi went to Vrihaspati and said, 'But little
remaineth of the term assigned by Nahusha to me. But compassionate unto
me who respect thee so, and quickly find out Indra.'

"The illustrious Vrihaspati then said to her, 'Very good, thou needst
not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long
retain his power. The wretch, in fact, is already gone, being regardless
of virtue and because, O lovely dame, of his employing the great saints
to carry him. And I shall perform a sacrifice for the destruction of this
vicious wretch, and I shall find out Indra. Thou needst not fear. Fare
thee well.' And Vrihaspati of great power then kindled a fire in the
prescribed form, and put the very best offerings upon it in order to
ascertain where the king of the gods was. And having put his offerings, O
king, he said to the Fire, 'Search out Indra.' And there upon that
revered god, the eater of burnt offerings, assumed of his own accord a
wonderful feminine form and vanished from sight at that very spot. And
endued with speed of the mind, he searched everywhere, mountains and
forests, earth and sky, and came back to Vrihaspati within the twinkling
of the eye. And Agni said, Vrihaspati, nowhere in these places do I find
the king of the gods. The waters alone remain to be searched. I am always
backward in entering the waters. I have no ingress therein. O Brahmana,
what I am to do for thee.' The preceptor of the gods then said to him, 'O
illustrious god, do thou enter the water.'

"Agni said, 'I cannot enter the water. Therein it is extinction that
awaits me. I place myself in thy hand, O thou of great effulgence. Mayst
thou fare well! Fire rose from water, the military caste rose from the
priestly caste; and iron had its origin in stone. The power of these
which can penetrate all other things, hath no operation upon the sources
from which they spring.'"



SECTION XVI

"Vrihaspati said, 'Thou art the mouth, O Agni, of all the gods. Thou art
the carrier of sacred offerings. Thou, like a witness, hast access to the
inner souls of all creatures. The poets call thee single, and again
three-fold. O eater of burnt offerings, abandoned by thee the Universe
would forthwith cease to be. The Brahmanas by bowing to thee, win with
their wives and sons an eternal region, the reward of their own
meritorious deeds. O Agni, it is thou who art the bearer of sacred
offerings. Thou, O Agni, art thyself the best offering. In a sacrificial
ceremony of the supreme order, it is thee that they worship with
incessant gifts and offerings. O bearer of offerings, having created the
three worlds, thou when the hour cometh, consumeth them in thy unkindled
form. Thou art the mother of the whole Universe; and thou again, O Agni,
art its termination. The wise call thee identical with the clouds and
with the lightning; flames issuing from thee, support all creatures. All
the waters are deposited in thee; so is this entire world. To thee, O
purifier, nothing is unknown in the three worlds. Every body taketh
kindly to his progenitor; do thou enter the waters without fear. I shall
render thee strong with the eternal hymns of the Veda. Thus glorified,
the bearer of burnt offerings, that best of poets, well-pleased, spoke
laudable words to Vrihaspati. And he said, 'I shall show Indra to thee.
This I tell thee for truth.'

"Salya continued, 'Then Agni entered the waters including seas and tiny
ponds, and came to that reservoir, where, O best of Bharata's race, while
searching the lotus flowers, he saw the king of the gods lying within the
fibres of a lotus-stalk. And soon coming back, he informed Vrihaspati how
Indra had taken refuge in the fibres of a lotus-stalk, assuming a minute
form. Then Vrihaspati, accompanied by the gods, the saints and the
Gandharvas, went and glorified the slayer of Vala by referring to his
former deeds. And he said, 'O Indra, the great Asura Namuchi was killed
by thee; and those two Asuras also of terrible strength, viz., Samvara
and Vala. Wax strong, O performer of a hundred sacrifices, and slay all
thy foes. Rise, O Indra! Behold, here are assembled the gods and the
saints. O Indra, O great lord, by slaying Asuras, thou hast delivered the
worlds. Having got the froth of waters, strengthened with Vishnu's
energy, thou formerly slew Vritra. Thou art the refuge of all creatures
and art adorable. There is no being equal to thee. All the creatures, O
Indra, are supported by thee, Thou didst build the greatness of the gods.
Deliver all, together with the worlds by assuming thy strength, O great
Indra.' And thus glorified, Indra increased little by little; and having
assumed his own form, he waxed strong and spoke to the preceptor
Vrihaspati standing before. And he said, 'What business of yours yet
remaineth; the great Asuras, son of Twashtri, hath been killed; and
Vritra also, whose form was exceedingly big and who destroyed the worlds.'

"Vrihaspati said, 'The human Nahusha, a king, having, obtained the throne
of heaven by virtue of the power of the divine saints, is giving us
exceeding trouble.'

"Indra said, 'How hath Nahusha obtained the throne of heaven, difficult
to get? What austerities did he practise? How great is his power, O
Vrihaspati!'

"Vrihaspati said, 'The gods having been frightened, wished for a king of
heaven, for thou hadst given up the high dignity of heaven's ruler. Then
the gods, the Pitris of the universe, the saints, and the principal
Gandharvas, all met together, O Indra, and went to Nahusha and said, 'Be
thou our king, and the defender of the Universe!' To them said Nahusha,
'I am not able; fill me with your power and with the virtue of your
austerities!' So told, the deities strengthened him, O king of the gods!
And thereupon Nahusha became a person of terrible strength, and becoming
thus the ruler of the three worlds, he hath put the great saints in
harness, and the wretch is thus journeying from world to world. Mayst
thou never see Nahusha who is terrible. He emitteth poison from his eyes,
and absorbeth the energy of all. All the gods are exceedingly frightened;
they go about concealed and do not cast a glance at him!'

"Salya continued, While that best of Angira's race was thus speaking,
there came that guardian of the world, Kuvera, and also Yama the son of
Surya, and the old god Soma, and Varuna. And arrived there they said to
the great Indra, 'How lucky that the son of Twashtri hath been killed,
and Vritra also! How lucky, O Indra, that we are beholding thee safe and
sound, while all thy enemies have been killed!' Indra received all those
guardians of the worlds, and with a glad heart greeted them in proper
form with a view to requesting them in connection with Nahusha. And he
said, 'Nahusha of terrible mien is the king of the gods; therein lend me
your assistance.' They replied, 'Nahusha is of awful mien; his sight is
poison; we are afraid of him, O God. If thou overthrowest Nahusha, then
we shall be entitled to our shares of sacrificial offerings, O Indra.'
Indra said, 'Let it be so. You and the ruler of the waters, and Yama, and
Kuvera shall this day be crowned along with me. Aided by all the gods,
let us overthrow the foe Nahusha of terrible gaze.' Then Agni also said
to Indra, 'Give me a share in sacrificial offerings. I also shall lend
you my assistance.' Indra said to him, 'O Agni, thou also shalt get a
share in great sacrifices,--there will be a single share (in such) for
both Indra and Agni.'

"Salya continued, 'Thus did the illustrious lord Indra, the chastiser of
Paka, the giver of boons, bestow, after deliberation upon Kuvera the
sovereignty over the Yakshas, and all the wealth of the world; upon Yama,
the sovereignty over the Pitris; and upon Varuna, that over the waters.'



SECTION XVII

"Salya said, 'Now when the great Indra, the intelligent chief of the
gods, was deliberating with the guardians of the world and other deities
upon the means of slaying Nahusha, there appeared at that spot the
venerable ascetic Agastya. And Agastya honoured the lord of the gods and
said, 'How fortunate that thou art flourishing after the destruction of
that being of universal form, as also that of Vritra. And how fortunate.
O Purandara, Nahusha hath been hurled from the throne of heaven. How
fortunate, O slayer of Vala, that I behold thee with all thy enemies
killed.'

"Indra said, 'Hath thy journey hither been pleasant, O great saint, I am
delighted to see thee. Accept from me water for washing thy feet and
face, as also the Arghya and the cow.'

"Salya continued, 'Indra, well-pleased, began to question that best of
saints and greatest of Brahmanas when he was seated on a seat after
receiving due honours, thus, O revered saint, O best of Brahmanas, I wish
to have it recited by thee how Nahusha of vicious soul was hurled from
heaven.'

"Agastya said, 'Listen, O Indra, to the pleasant narrative how the wicked
and vicious Nahusha, intoxicated with pride of strength, had been hurled
from heaven. The pure-spirited Brahmanas and celestial saints, while
carrying him, weary with toil, questioned that vicious one, O best of
victors, saying, 'O Indra, there are certain hymns in the Vedas, directed
to be recited while sprinkling the cows. Are they authentic or not?
Nahusha, who had lost his senses by the operation of the Tamas, told them
that they were not authentic.' The saints then said, 'Thou art tending
towards unrighteousness; thou takest not to the righteous path. The
greatest saints have formerly said they are authentic, O Indra.' And
incited by Untruth, he touched me on my head with his foot. At this, O
lord of Sachi, he became divested of power and of good looks. Then, as he
was agitated and overpowered with fear, I spoke to him, 'Since thou hast
pronounced as spurious the unexceptionable hymns of the Veda which have
been recited by Brahmarsis (Brahmana saints), and since thou hast touched
my head with thy foot, and since thou, O ignorant wretch, hast turned
these unapproachable saints, equal to Brahma, into animals for carrying
thee, therefore, O wretch, be divested of thy lustre, and being hurled
headlong, fall thou from heaven, the effect of all thy good deeds being
exhausted. For ten thousand years, thou shalt, in the form of an enormous
snake, roam over the earth. When that period is full, thou mayst come
back to heaven. Thus hath that wretch been hurled from the throne of
heaven, O repressor of foes.' How fortunate, O Indra, that we are
flourishing now. That thorn of the Brahmanas hath been killed. O lord of
Sachi, repair thou to heaven, protect the worlds, subdue thy senses,
subdue thy foes, and be glorified by the great saints.'

"Salya continued, 'Then, O ruler of men, the gods, and the bands of great
saints were exceedingly pleased. And so also were the Pitris, the
Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of
celestial nymphs. And the tanks, the rivers, the mountains, and the seas
also were highly pleased. And all came up and said, 'How fortunate, O
slayer of foes, that thou art flourishing! How fortunate, that the
intelligent Agastya hath killed the vicious Nahusha! How fortunate that
the vile individual hath been turned into a snake to roam over the
earth!'"



SECTION XVIII

"Salya said, "Then Indra, glorified by the bands of Gandharvas and
celestial nymphs, mounted on Airavata, the king of elephants,
characterised by auspicious marks. And the illustrious Agni, and the
great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of
riches, accompanied him. And the lord Sakra, the slayer of Vritra, then
went to the three worlds surrounded by the gods together with the
Gandharvas and the celestial nymphs. And the performer of a hundred
sacrifices, the king of the deities, was thus united with his queen. And
he began to protect the worlds with exceeding gladness. Then the
illustrious divine saint Angiras arrived in the assembly of Indra and
worshipped him duly by reciting the hymns of the Atharva. And the great
lord Indra became satisfied and granted a boon to the Atharvangiras. And
Indra said, 'Thou wilt be known as a Rishi of the name Atharvangiras in
the Atharva Veda, and thou wilt also get a share in sacrifices.' And
having honoured Atharvangiras thus, the great lord Indra, the performer
of a hundred sacrifices, parted with him, O great king. And he honoured
all the deities and all the saints endued with wealth of asceticism. And,
O king, Indra, well-pleased, governed the people virtuously. Thus was
misery endured by Indra with his wife. And with the view of slaying his
foes, even he had to pass a period in concealment. Thou shouldst not take
it to heart that thou, O king of kings, hast suffered with Draupadi as
also with thy high-minded brothers in the great forest. O king of kings,
O descendant of Bharata, O delighter of Kuru's race, thou wilt get back
thy kingdom in the same way as Indra got his, after having killed Vritra.
The vicious Nahusha, that enemy of Brahmanas, of evil mind, was
overthrown by the curse of Agastya, and reduced to nothing for endless
years. Similarly, O slayer of foes, thy enemies, Karna and Duryodhana and
others of vicious souls will quickly be destroyed. Then, O hero, thou
wilt enjoy the whole of this earth, as far as the sea, with thy brothers
and this Draupadi. This story of the victory of Indra, equal to the Veda
in its sacred character, should be listened to by a king desirous of
victory and when his forces have been arrayed in order of battle.
Therefore, O best of victors, I am reciting it to thee for thy victory, O
Yudhishthira. High-souled persons attain prosperity when they are
glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is
at hand by reason of the crimes of Duryodhana, and through the might also
of Bhima and Arjuna. He who readeth this story of Indra's victory with a
heart full of religious faith, is cleansed of his sins, attaineth a
region of bliss, and obtaineth joy both in this world and in the next. He
hath no fear of his foes; he never becometh a sonless man, never
encountereth any peril whatever, and enjoyeth long life. Everywhere
victory declareth for him, and he knoweth not what defeat is.'

"Vaisampayana continued, 'O best of Bharata's race, the king, that best
of righteous men, thus encouraged by Salya, honoured him in proper form.
And Yudhishthira, the son of Kunti, of powerful arms, having beard the
words of Salya, spoke to the king of the Madras the following words,
'There is no doubt that thou wilt act as the charioteer of Karna. Thou
must damp the spirits of Karna then by recounting the praises of Arjuna.'

"Salya said, 'Let it be so. I shall do just as thou tellest me. And I
shall do for thee anything else that I may be able to do.'

"Vaisampayana continued, 'Then Salya, the king of the Madras, bade
farewell to the sons of Kunti. And that handsome man then went with his
army to Duryodhana, O repressor of foes.'"



SECTION XIX

"Vaisampayana said, 'Then Yuyudhana, the great hero of the Satwata race,
came to Yudhishthira with a large army of foot, and horses and cars and
elephants. And his soldiers of great valour come from various lands, bore
various weapons of war, and heroic in look they beautified the Pandava
army. And that army looked splendid by reason of battleaxes, and missiles
and spears, and lances, and mallets, and clubs, and staves, and cords,
and stainless swords, and daggers, and arrows of various kinds, all of
the best temper. And the army, beautified by those weapons, and
resembling in colour the cloudy sky, assumed an appearance like to amass
of clouds with lightning-flashes in its midst. And the army counted an
Akshauhini of troops. And when absorbed in the troops of Yudhishthira it
entirely disappeared, as doth a small river when it enters the sea. And
similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by
an Akshauhini, came to the sons of Pandu of immeasurable strength. And
the king of Magadha, Jayatsena of great strength, brought with him for
Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on
the coast-land near the sea, came accompanied by troops of various kinds
to Yudhishthira, the king of kings. And, O king, when all these troops
had assembled, his army, finely dressed and exceedingly strong, assumed
an appearance pleasant to the eye. And the army of Drupada, also was
beautified by valiant soldiers who had come from various lands, and also
by his mighty sons. And similarly, Virata, the king of the Matsyas, a
leader of troops, accompanied by the king of the hilly regions, came to
Pandu's sons. And for the high-souled sons of Pandu there were thus
assembled from various directions, seven Akshauhini of troops, bristling
with banners of various forms. And eager to fight with the Kurus, they
gladdened the hearts of the Pandavas. And in the same way king
Bhagadatta, gladdening the heart of Dhritarashtra's son, gave an
Akshauhini of troops to him. And the unassailable mass of his troops,
crowded with Chins and Kiratas, all looking like figures of gold, assumed
a beauty like to that of a forest of Karnikara trees. And so the valiant
Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an
Akshauhini of troops each. And Kritavarman, the son of Hridika,
accompanied by the Bhojas, the Andhas, and the Kukuras, came to
Duryodhana with an Akshauhini of troops. And the body of his troops
composed of those mighty soldiers, who wore on their persons garlands of
many-coloured flowers, looked as graceful as a number of sportive
elephants that have passed through a wood. And others led by Jayadratha,
the dwellers of the land of Sindhusauvira, came in such force that the
hills seemed to tremble under their tread. And their force, counting an
Akshauhini, looked like a mass of clouds moved by the wind. And
Sudakshina, the king of the Kambhojas, O ruler of men, accompanied by the
Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops.
And the body of his troops that looked like a flight of locusts, meeting
with the Kuru force, was absorbed and disappeared in it. And similarly
came king Nila, the resident of the city of the Mahishmati, with mighty
soldiers from the southern country who carried weapons of pretty make.
And the two kings of Avanti, accompanied by a mighty force, brought to
Duryodhana, each a separate Akshauhini of troops. And those tigers among
men, the five royal brothers, the princes of Kekaya, hastened to
Duryodhana with an Akshauhini of troops, and gladdened his heart. And
from the illustrious king, of other quarters there came, O best of
Bharata's race, three large divisions of troops. And thus Duryodhana had
a force which numbered eleven Akshauhinis all eager to fight with the
sons of Kunti, and bristling with banners of various forms. And, O
descendant of Bharata, there was no space in the city of Hastinapura even
for the principal leaders of Duryodhana's army. And for this reason the
land of the five rivers, and the whole of the region called Kurujangala,
and the forest of Rohitaka which was uniformly wild, and Ahichatra and
Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the
hill tracts on the border of the Yamuna--the whole of this extensive
tract--full of abundant corn and wealth, was entirely overspread with the
army of the Kauravas. And that army, so arranged, was beheld by the
priest who had been sent by the king of the Panchalas to the Kurus.'"



SECTION XX

"Vaisampayana said, 'Then Drupada's priest, having approached the Kaurava
chief, was honoured by Dhritarashtra as also by Bhishma and Vidura. And
having first told the news of the welfare of the Pandavas, he enquired
about the welfare of the Kauravas. And he spoke the following words in
the midst of all the leaders of Duryodhana's army, 'The eternal duties of
kings are known to you all. But though known, I shall yet recite them as
an introduction to what I am going to say. Both Dhritarashtra and Pandu
are known to be sons of the same father. There is no doubt that the share
of each to the paternal wealth should be equal. The sons of Dhritarashtra
obtained the paternal wealth. Why did not the sons of Pandu at all
receive their paternal portion? Ye are aware how formerly the sons of
Pandu did not receive their paternal property which was all usurped by
Dhritarashtra's sons. The latter endeavoured in various ways to remove
the sons of Pandu from their path by employment even of murderous
contrivances; but as their destined terms of life had not wholly run out,
the sons of Pandu could not be sent to the abode of Yama. Then again,
when those high-souled princes had carved out a kingdom by their own
strength, the mean-minded sons of Dhritarashtra, aided by Suvala's son,
robbed them of it by deceit. This Dhritarashtra gave his sanction even to
that act as hath been usual with him. And for thirteen years they were
then sent to sojourn in the great wilderness. In the council-hall, they
had also been subjected to indignities of various kinds, along with their
wife, valiant though they were. And great also were the sufferings that
they had to endure in the woods. Those virtuous princes had also to
endure unspeakable woes in the city of Virata,--such as are endured only
by vicious men when their souls transmigrate into the forms of inferior
beings, Ye best of Kuru's race, overlooking all these injuries of yore
they desire nothing but a peaceful settlement with the Kurus! Remembering
their behaviour, and that of Duryodhana also, the latter's friends should
entreat him to consent to peace! The heroic sons of Pandu are not eager
for war with the Kurus. They desire to get back their own share without
involving the world in ruin. If Dhritarashtra's son assigns a reason in
favour of war, that can never be a proper reason. The sons of Pandu are
more powerful. Seven Akshauhinis of troops have been collected on behalf
of Yudhishthira, all eager to fight with the Kurus, and they are now
awaiting his word of command. Others there are tigers among men, equal in
might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the
twin brothers of mighty strength. It is true that these eleven divisions
of troops are arrayed on one side, but these are balanced on the other by
the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in
strength even all these troops together, so also doth Vasudeva's son of
great effulgence and powerful intellect. Who is there that would fight,
in view of the magnitude of the opposing force, the valour of Arjuna, and
the wisdom of Krishna? Therefore, I ask you to give back what should be
given, as dictated by morality and compact. Do not let the opportunity
pass!'"



SECTION XXI

"Vaisampayana said, 'Having heard his words, Bhishma, senior in wisdom,
and endued with great effulgence, paid honours to him, and then spoke
words suitable to the occasion. And he said, 'How fortunate that they are
all well, with Krishna! How fortunate that they have procured aid, and
that they are inclined to a virtuous course! How fortunate that those
scions of Kuru's race desire peace with their cousins! There is no doubt
that what thou hast said is true. Thy words, however, are exceedingly
sharp,--the reason, I suppose, being that thou art a Brahmana. No doubt,
the sons of Pandu were much harassed both here and in woods. No doubt, by
law they are entitled to get all the property of their father. Arjuna,
the son of Pritha, is strong trained in weapons, and is a great
car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of
Pandu. Even the wielder himself of the thunderbolt cannot,--other bowmen
are hardly worth mention. My belief is that he is a match for all the
three worlds!' And while Bhishma was thus speaking, Karna wrathfully and
insolently interrupted his words, and looking at Duryodhana said, 'There
is no creature in the world, O Brahmana, who is not informed of all these
facts. What is the good of repeating them again and again? On behalf of
Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of
Pandu went to the woods according to a stipulation. He is now paying no
regard to that stipulation, but confident of aid from the Matsyas and
Panchalas, he wisheth to get back his ancestral throne. O learned man,
Duryodhana would not yield even a single foot of land if thou appealest
to his fears, but if justice requires, he would give up the whole earth
even to a foe. If they wish to get back their ancestral throne, they
should pass the specified period of time in the forest as had been
stipulated. Afterwards let them live as the dependants of Duryodhana,
safe and sound. From dull-headedness, however, let them not turn their
mind towards an absolutely unrighteous course. If, nevertheless,
abandoning the path of virtue, they desire war, then when they encounter
in battle these praise-worthy Kurus, they will remember these my words.'

"Bhishma said, 'What is the use of thy talking, O Radha's son? Thou
shouldst remember that occasion when Pritha's son, single-handed,
over-powered in battle six car-warriors. If we do not act as this
Brahmana hath said, to be sure, we shall be all slain by him in battle!"

"Vaisampayana continued, 'Then Dhritarashtra pacified Bhishma with words
of entreaty, rebuked the son of Radha, and spoke the following words,
What Bhishma, Santanu's son, hath said is salutary for us, as also for
the Pandavas, and likewise for the whole universe. I shall, however,
after deliberation, send Sanjaya to the sons of Pandu. So thou needst not
wait. Go thou to the son of Pandu this very day.' The Kaurava chief then
honoured Drupada's priest and sent him back to the Pandavas. And
summoning Sanjaya to the council-hall, he addressed him in the following
words."



SECTION XXII

"Dhritarashtra said, 'They say, O Sanjaya, that the Pandavas have arrived
at Upaplavya. Go thou and enquire after them. Thou must greet Ajatasatru
in the following words, 'By good luck it is that (emerged from the woods)
thou hast reached such a city. And to all of them thou must say, O
Sanjaya, these words. Are ye well, having spent that harassing period of
sojourn, ye who were unworthy of such harassment?' In no time will they
be appeased towards us, for though treated treacherously (by foes), yet
they are righteous and good. In no case, O Sanjaya, have I ever met with
any untruthfulness on the part of the Pandavas. It was by their own
valour that they had won all their prosperity, and (yet) they were ever
dutiful to me. Though I scrutinized their conduct, I could never find
fault with them,--no, not even a single fault for which we might blame
them. They always act mindful of virtue and wealth; they never give way
to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue
steep and laziness and wrath and joy and heedlessness. The sons of
Pritha, mindful of both virtue and wealth, are ever pleasant to all. On
proper occasions they part with their wealth to friends. Friendship with
them never loses its ardour on account of length of time; for they bestow
honours and wealth on every one according to his deserts. Not a soul in
the race of Ajamida ever entertains hatred for them excepting this vile,
capricious, dull-headed Duryodhana, and excepting also the still more
mean-minded Karna. These two always enhance the energy of those
high-souled ones who have been divested of both friends and happiness.
Enterprising and brought up in every indulgence, Duryodhana reckons all
that to be well-done. It is childish on Duryodhana's part to think that
it is possible to rob the Pandavas of their just share so long as they
are alive. It is wise to yield to Yudhishthira his due share before the
war,--to him whose steps are followed by Arjuna and Krishna and Bhima and
Satyaki and the two sons of Madri and the warriors of the Srinjaya race.
That wielder of the Gandiva, Savyasachin, seated on his car, would alone
be able to devastate the whole world. And likewise the victorious and
high-souled Krishna, the lord of the three worlds, incapable of defeat is
able to do the same. What mortal would stand before him who is the one
worthiest person in all the worlds and who discharges his multitude of
arrows that roar like the clouds, covering all sides, like flights of
swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had
conquered the northern regions as also the Kurus of the north and brought
away with him all their wealth. He converted the people of the Dravida
land to be a portion of his own army. It was Falguna, the wielder of the
Gandiva, who defeating in the Khandava woods all the gods together with
Indra, made offerings to Agni, enhancing the honour and fame of the
Pandavas. Of all wielders again of the mace, there is none equal to
Bhima; and there is none also who is so skilful a rider of elephants. On
car, they say, he yields not to even Arjuna; and as to might of arms, he
is equal to ten thousand elephants. Well-trained and active, he who hath
again been rendered bitterly hostile, would in anger consume the
Dhartarashtras in no time. Always wrathful, and strong of arms, he is not
capable of being subdued in battle by even Indra himself. Of great heart,
and strong, and endued with great lightness of hand, the two (twin)
brothers, sons of Madri, carefully trained by Arjuna, would leave not a
foe alive, like to a pair of hawks preying upon large flocks of birds.
This our army, so full, to tell thee the truth, will be nowhere when it
will encounter them. In their side will be Dhrishtadyumna, endued with
great activity,--one who is regarded as one of the Pandavas themselves.
The chief of the Somaka tribe, with his followers, is, I have heard, so
devoted to the cause of the Pandavas that he is ready to lay down his
very life for them. Who would be able to withstand Yudhishthira who hath
the best of the Vrishni tribe (Krishna) for his leader? I have heard that
Virata, the chief of the Matsyas, with whom the Pandavas had lived for
some time and whose wishes were fulfilled by them, old in years, is
devoted, along with his sons to the Pandava cause, and hath become an
adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and
desirous of being reinstated thereon, the five mighty brothers from that
land, wielding mighty bows, are now following the sons of Pritha ready to
fight. All who are valiant among the lords of the earth have been brought
together and are devoted to the Pandava cause. I hear that they are bold,
worthy, and respectful,--they who have allied themselves to the virtuous
king Yudhishthira from feelings of attachment to him. And many warriors
dwelling on the hills and inaccessible fastnesses, and many that are high
in lineage and old in years, and many Mlechcha tribes also wielding
weapons of various kinds, have been assembled together and are devoted to
the cause of the Pandavas. And there hath come Pandya also, who, hardly
inferior to Indra on the field of battle, is followed when he fights by
numberless warriors of great courage. Remarkably heroic and endued with
prowess and energy that have no parallel, he is devoted to the Pandava
cause. That same Satyaki who, I have heard, obtained weapons from Drona
and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal
to the son of Krishna, is devotedly attached to the Pandava cause. And
the assembled kings of the Chedi and the Karusha tribes have all taken
the part of the Pandavas with all their resources. That one in their
midst, who, having been endued with blazing beauty, shone like the sun,
whom all persons deemed unassailable in battle and the very best of all
drawers of the bow on earth, was slain by Krishna in a trice, by help of
his own great might, and counting for naught the bold spirit of all the
Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him,
enhancing the fame and honour of the sons of Pandu. It was the same
Sishupala who was highly honoured by those kings at whose head stood the
king of the Karusha tribe. Then the other kings, deeming Krishna
unassailable when seated on his car drawn by Sugriva and other steeds,
left the chief of the Chedis and ran away like small animals at the sight
of a lion. And it was thus that he, who, from audacity had sought to
oppose and encounter Krishna in a combat hand to hand, was slain by
Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a
gale. O Sanjaya, O son of Gavalgana, what they have told me of the
activity of Krishna in cause of Pandu's sons, and what I remember of his
past achievements, leave me no peace of mind. No foe whatsoever is
capable of withstanding them, who are under the lead of that lion of the
Vrishni tribe. My heart is trembling with fear upon learning that the two
Krishnas, are seated on the selfsame car. If my dull-headed son forbear
to fight with those two, then may he fare well,--else those two will
consume the race of Kuru as Indra and Upendra consume the Daitya hosts.
Dhananjaya is, I conceive, equal to Indra, and the greatest of the
Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti
and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that
bring on shame. Endued with great energy, he hath been wronged by
Duryodhana. If he were not high-minded, the would in wrath burn the
Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the
twin brothers as I dread the wrath of the king, O Suta, when his wrath is
excited. His austerities are great; he is devoted to Brahmacharya
practices. His heart's wishes will certainly be fulfilled. When I think
of his wrath, O Sanjaya, and consider how just it is, I am filled with
alarm. Go thou speedily on a car, despatched by me, where the troops of
the king of the Panchalas are encamped. Thou wilt ask Yudhishthira about
his welfare. Thou wilt repeatedly address him in affectionate terms. Thou
wilt also meet Krishna, O child, who is the chief of all brave men and
who is endued with a magnanimous soul. Him also thou wilt ask on my part
as to his welfare, and tell him that Dhritarashtra is desirous of peace
with Pandu's sons. O Suta, there is nothing that Yudhishthira, the son of
Kunti, would not do at the bidding of Krishna. Kesava is as dear to them
as their own selves. Possessed of great learning, he is ever devoted to
their cause. Thou wilt also enquire about the welfare of all the
assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all
the five sons of Draupadi, professing to be a messenger from me. And
whatsoever also thou mayst deem to be opportune, and beneficial for the
Bharata race, all that, O Sanjaya, thou must say in the midst of those
kings,--everything, in sooth, that may not be unpalatable or provocative
of war.'



SECTION XXIII

"Vaisampayana said, 'Having beard these words of king Dhritarashtra
Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength.
And having approached king Yudhishthira, the son of Kunti, he made
obeisance to him first and then spoke. And the son of Gavalgana, by name
Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, 'How
lucky, O king, that I see you hale, attended by friends and little
inferior to the great Indra. The aged and wise king Dhritarashtra, the
son of Ambika, hath enquired about your welfare. I hope Bhimasena is
well, and that Dhananjaya, that foremost of the Pandavas, and these two
sons of Madri, are well. I hope princess Krishna also, the daughter of
Drupada, is well,--she who never swerves from the path of truth, that
lady of great energy, that wife of heroes. I hope she is well with her
sons,--she in whom are centred all your dearest joys and whose welfare
you constantly pray for.'

"Yudhishthira said, 'O Sanjaya, the son of Gavalgana, hath thy journey
here been safe? We are pleased with thy sight. I ask thee in return how
thou art. I am, O learned man, in excellent health with my younger
brothers. O Suta, after a long while do I now receive news of the aged
king of the Kurus, that descendant of Bharata. Having seen thee, O
Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is
our aged grandsire Bhishma, the descendant of Kuru, endued with great
energy and the highest wisdom and always devoted to the practices of his
own order, O sire, in health? I hope he still retains all his former
habits. I hope the high-souled king Dhritarashtra, the so-n of
Vichitravirya, is in health with his sons. I hope the great king Vahlika,
the son of Pratipa, endued with great learning, is also in health. I
hope, O sire, that Somadatta is in health, and Bhurisravas, and
Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are
also well. I hope all those mighty bowmen are free from disease. O
Sanjaya, all those greatest and best of bowmen, endued with the highest
intelligence and versed in letters, and occupying the very top of those
who wield weapons, have attached themselves to the Kurus. I hope those
bowmen receive their honours due. I hope they are free from disease. How
happy are they in whose kingdom dwells the mighty and handsome bowman,
the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son
of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the
adviser Karna, whose counsels are followed by the dull-headed Suyodhana,
is in health. I hope, the aged ladies, the mothers of the Bharata race,
and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys,
the sister's sons, and 'the sisters, and the daughters' sons of
Dhritarashtra's house are all free from trouble. O sire, I hope the king
still allows their former subsistence to the Brahmanas. I hope, O
Sanjaya, Dhritarashtra's son hath not seized those gifts to the Brahmanas
that I made. I hope Dhritarashtra with his sons meets in a spirit of
forbearance any over-bearing conduct on the part of the Brahmanas. I hope
he never neglects to make provision for them, that being the sole highway
to heaven. For this is the excellent and clear light that hath been
provided by the Creator in this world of living beings. If like
dull-headed persons, the sons of Kuru do not treat the Brahmanas in a
forbearing spirit, wholesale destruction will overtake them. I hope king
Dhritarashtra and his son try to provide for the functionaries of state.
I hope there are no enemies for theirs, who, disguised as friends, are
conspiring for their ruin. O sire, I hope none of these Kurus talk of our
having committed any crimes. I hope Drona and his son and the heroic
Kripa do not talk of our having been guilty in any way. I hope all the
Kurus look up to king Dhritarashtra and his sons as the protectors of
their tribe. I hope when they see a horde of robbers, they remember the
deeds of Arjuna, the leader in all fields of battle. I hope they remember
the arrows shot from the Gandiva, which course through the air in a
straight path, impelled onwards by the stretched bow-string in contact
with the fingers of his hand, and making a noise loud as that of the
thunder. I have not seen the warrior that excels or even rivals Arjuna
who can shoot by a single effort of his hand sixty-one whetted and
keen-edged shafts furnished with excellent feathers. Do they remember
Bhima also, who, endued with great activity causeth hostile hosts arrayed
in battle to tremble in dread, like an elephant with rent temples
agitating a forest of reeds? Do they remember the mighty Sahadeva, the
son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by
both the left and right hand? Do they remember Nakula, who, O Sanjaya,
was sent, under your eye, to conquer the Sivis and the Trigartas, and who
brought the western region under my power? Do they remember the disgrace
that was theirs when under evil counsels they came to the woods of
Dwaitavana on pretence of taking away their cattle? Those wicked ones
having been over-powered by their enemies were afterwards liberated by
Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight
that ensued) and Bhima protecting the rear of the sons of Madri, and the
wielder of the Gandiva coming out unharmed from the press of battle
having made a great slaughter of the hostile host,--do they remember
that? It is not by a single good deed, O Sanjaya, that happiness can here
be attained, when by all our endeavours we are unable to win over the son
of Dhritarashtra!"



SECTION XXIV

"Sanjaya said, 'It is even so as thou hast said, O son of Pandu! Dost
thou enquire about the welfare of the Kurus and of the foremost ones
among them? Free from illness of every kind and in the possession of
excellent spirit are those foremost ones among the Kurus about whom, O
son of Pritha, thou enquirest. Know, O son of Pandu, that there are
certainly righteous and aged men, as also men that are sinful and wicked
about Dhritarashtra's son. Dhritarashtra's son would make gifts even to
his enemies; it is not likely, therefore, that he should withdraw the
donations made to the Brahmanas. It is customary with you, Kshatriyas, to
follow a rule fit for butchers, that leads you to do harm to those that
bear no ill-will to you; but the practice is not good. Dhritarashtra with
his sons would be guilty of the sin of intestine dissension, where he,
like a bad man, to bear ill-will towards you who are righteous. He does
not approve of this injury (done to you); he is exceedingly sorry for it;
he grieves at his heart-the old man--O Yudhishthira,--for, having
communicated with the Brahmanas, he hath learnt that provoking intestine
dissensions is the greatest of all sins. O king of men, they remember thy
prowess on the field, and that of Arjuna, who taketh the lead in the
field of battle. They remember Bhima wielding his mace when the sound of
the conch-shell and the drum rises to the highest pitch. They remember
those mighty car-warriors, the two sons of Madri, who on the field of
battle career in all directions, shooting incessant showers of shafts on
hostile hosts, and who know not what it is to tremble in fight. I
believe, O king, that which Futurity hath in store for a particular
person cannot be known, since thou, O son of Pandu, who art endowed with
all the virtues, hast had to suffer trouble of such unendurable kind. All
this, no doubt, O Yudhishthira, thou wilt again make up by help of your
intelligence. The sons of Pandu, all equal to Indra would never abandon
virtue for the sake of pleasure. Thou, O Yudhishthira, wilt so make up
thy intelligence that they all, viz., the sons of Dhritarashtra and Pandu
and the Srinjayas, and all the kings who have been assembled here, will
attain peace. O Yudhishthira, bear what thy sire Dhritarashtra having
consulted with his ministers and sons, hath spoken to me. Be attentive to
the same.'"



SECTION XXV

"Yudhishthira said, 'Here are met the Pandavas and the Srinjayas, and
Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us
all that Dhritarashtra hath directed thee to say.'

"Sanjaya said, 'I greet Yudhishthira, and Vrikodara and Dhananjaya, and
the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki,
and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of
Prishata. Let all listen to the words I say from a desire for the welfare
of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace,
hastened the preparation of my car for this journey here. Let it be
acceptable to king Yudhishthira with his brothers and sons and relations.
Let the son of Pandu prefer peace. The sons of Pritha are endowed with
every virtue with steadiness and mildness and candour. Born in a high
family, they are humane, liberal, and loath to do any act which would
bring on shame. They know what is proper to be done. A base deed is not
befitting you, for you are so high-minded, and have such a terrible
following of troops. If you committed a sinful act, it would be a blot on
your fair name, as a drop of collyrium on a white cloth. Who could
knowingly be ever guilty of an act, which would result in universal
slaughter, which would be sinful and lead to hell,--an act consisting in
the destruction (of men), an act the result of which, whether it be
victory or defeat, is or the self-same value? Blessed are they that have
served their relative's cause. They are the true sons and friends and
relatives (of Kuru's race) who would lay down life, life which is liable
to be abused by misdeeds, in order to ensure the welfare of the Kurus. If
you, ye sons of Pritha, chastise the Kurus, by defeating and slaying all
your foes,--that subsequent life of yours would be equivalent to death,
for what, in sooth, is life after having killed all your kinsfolk? Who,
even if he were Indra himself with all the gods on his side, would be
able to defeat you who are aided by Kesava and Chekitanas, and Satyaki,
and are protected by Dhrishtadyumna's arms? Who again, O king, can defeat
in battle the Kurus who are protected by Drona and Bhishma, and
Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya
kings? Who, without loss to himself, is able to slay the vast force
assembled by Dhritarashtra's son? Therefore it is, that I do not see any
good either in victory or in defeat. How can the sons of Pritha, like
base persons of low lineage, commit an act of unrighteousness? Therefore,
I appease, I prostrate myself before Krishna and the aged kin I g of the
Panchalas. I betake myself to you as my refuge, with joined hands, so
that both the Kurus and the Srinjayas may be benefited. It is not likely
that either Krishna or Dhananjaya will not act up to these my words.
Either of them would lay down his life, if besought (to do so).
Therefore, I say this for the success of my mission. This is the desire
of the king and his counsellor Bhishma, that there may be confirmed peace
between you (and the Kurus).'"



SECTION XXVI

"Yudhishthira said, 'What words from me, O Sanjaya, hast thou heard,
indicative of war, that thou apprehendest war? O sire, peace is
preferable to war. Who, O charioteer, having got the other alternative
would wish to fight? It is known to me, O Sanjaya, that if a man can have
every wish of his heart without having to do anything, he would hardly
like to do anything even though it might be of the least troublesome
kind, far less would he engage in war. Why should a man ever go to war?
Who is so cursed by the gods that he would select war? The sons of
Pritha, no doubt, desire their own happiness but their conduct is ever
marked by righteousness and conducive to the good of the world. They
desire only that happiness which results from righteousness. He that
fondly followeth the lead of his senses, and is desirous of obtaining
happiness and avoiding misery, betaketh himself to action which in its
essence is nothing but misery. He that hankers after pleasure causeth his
body to suffer; one free from such hankering knoweth not what misery is.
As an enkindled fire, if more fuel be put upon it, blazeth forth again
with augmented force, so desire is never satiated with the acquisition of
its object but gaineth force like unkindled fire when clarified butter is
poured upon it. Compare all this abundant fund of enjoyment which king
Dhritarashtra hath with what we possess. He that is unfortunate never
winneth victories. He that is unfortunate enjoyeth not the voice of
music. He that is unfortunate doth not enjoy garlands and scents! nor can
one that is unfortunate enjoy cool and fragrant unguents! and finally he
that is unfortunate weareth not fine clothes. If this were not so, we
would never have been driven from the Kurus. Although, however, all this
is true, yet none cherished torments of the heart. The king being himself
in trouble seeketh protection in the might of others. This is not wise.
Let him, however, receive from others the same behaviour that he displays
towards them. The man who casteth a burning fire at midday in the season
of spring in a forest of dense underwood, hath certainly, when that fire
blazeth forth by aid of the wind, to grieve for his lot if he wisheth to
escape. O Sanjaya, why doth king Dhritarashtra now bewail, although he
hath all this prosperity? It is because he had followed at first the
counsels of his wicked son of vicious soul, addicted to crooked ways and
confirmed in folly. Duryodhana disregarded the words of Vidura, the best
of his well-wishers, as if the latter were hostile to him. King
Dhritarashtra, desirous solely of satisfying his sons, would knowingly
enter upon an unrighteous course. Indeed, on account of his fondness for
his son, he would not pay heed to Vidura, who, out of all the Kurus, is
the wisest and best of all his well-wishers, possessing vast learning,
clever in speech, and righteous in act. King Dhritarashtra is desirous of
satisfying his son, who, while himself seeking honours from others, is
envious and wrathful, who transgresses the rules for the acquisition of
virtue and wealth, whose tongue is foul, who always follows the dictates
of his wrath, whose soul is absorbed in sensual pleasures, and who, full
of unfriendly feelings to many, obeys no law, and whose life is evil,
heart implacable, and understanding vicious. For such a son as this, king
Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O
Sanjaya, when I was engaged in that game of dice I thought that the
destruction of the Kurus was at hand, for when speaking those wise and
excellent words Vidura obtained no praise from Dhritarashtra. Then, O
charioteer, did trouble overtake the Kurus when they disregarded the
words of Vidura. So long as they had placed themselves under the lead of
his wisdom, their kingdom was in a flourishing state. Hear from me, O
charioteer, who are the counsellors now of the covetous Duryodhana. They
are Dussasana, and Sakuni the son of Suvala, and Karna the Suta's son! O
son of Gavalgana, look at this folly of his! So I do not see, though I
think about it, how there can be prosperity for the Kurus and the
Srinjayas when Dhritarashtra hath taken the throne from others, and the
far seeing Vidura hath been banished elsewhere. Dhritarashtra with his
sons is now looking for an extensive and undisputed sovereignty over the
whole world. Absolute peace is, therefore, unattainable. He regardeth
what he hath already got to be his own. When Arjuna taketh up his weapon
in fight, Karna believeth him capable of being withstood. Formerly there
took place many great battles. Why could not Karna then be of any avail
to them. It is known to Karna and Drona and the grandsire Bhishma, as
also to many other Kurus, that there is no wielder of the bow, comparable
to Arjuna. It is known to all the assembled rulers of the earth, how the
sovereignty was obtained by Duryodhana although that repressor of foes,
Arjuna, was alive. Pertinanciously doth Dhritarashtra's son believe that
it is possible to rob the sons of Pandu of what is their own, although he
knoweth having himself gone to the place of fight, how Arjuna comforted
himself when he had nothing but a bow four cubits long for his weapon of
battle. Dhritarashtra's sons are alive simply because they have not as
yet heard that twang of the stretch Gandiva. Duryodhana believeth his
object already gained, as long as he beholdeth not the wrathful Bhima. O
sire, even Indra would forbear to rob us of our sovereignty as long as
Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are
alive! O charioteer, the old king with his son still entertains the
notion that his sons will not be perished, O Sanjaya, on the field of
battle, consumed by the fiery wrath of Pandu's sons. Thou knowest, O
Sanjaya, what misery we have suffered! For my respect to thee, I would
forgive them all. Thou knowest what transpired between ourselves and
those sons of Kuru. Thou knowest how we comforted ourselves towards
Dhritarashtra's son. Let the same state of things still continue, I shall
seek peace, as thou counsellest me to do. Let me have Indraprastha for my
kingdom, Let this be given to me by Duryodhana, the chief of Bharata's
race.'"



SECTION XXVII

"Sanjaya said, 'O Pandava, the world hath heard thy conduct being
righteous. I see it also to be so, O son of Pritha. Life is transient,
that may end in great infamy; considering this, thou shouldst not perish.
O Ajatasatru, if without war, the Kurus will not yield thy share, I
think, it is far better for thee to live upon alms in the kingdom of the
Andhakas and the Vrishnis than obtain sovereignty by war. Since this
mortal existence is for only a short period, and greatly liable to blame,
subject to constant suffering, and unstable, and since it is never
comparable to a good name, therefore, O Pandava, never perpetrate a sin.
It is the desires, O ruler of men, which adhere to mortal men and are an
obstruction to a virtuous life. Therefore, a wise man should beforehand
kill them all and thereby gain a stainless fame in the world, O son of
Pritha. The thirst after wealth is but like fetter in this world; the
virtue of those that seek it is sure to suffer. He is wise who seeketh
virtue alone; desires being increased, a man must suffer in his temporal
concerns, O sire. Placing virtue before all other concerns of life, a man
shineth like the sun when its splendour is great. A man devoid of virtue,
and of vicious soul, is overtaken by ruin, although he may obtain the
whole of this earth. Thou hast studied the Vedas, lived the life of a
saintly Brahman, hast performed sacrificial rites, made charities to
Brahmanas. Even remembering the highest position (attainable by beings),
thou hast also devoted thy soul for years and years to the pursuit of
pleasure. He who, devoting himself excessively to the pleasures and joys
of life, never employeth himself in the practice of religious meditation,
must be exceedingly miserable. His joys forsake him after his wealth is
gone and his strong instincts goad him on towards his wonted pursuit of
pleasure. Similarly, he who, never having lived a continent life,
forsaketh the path of virtue and commiteth sin, hath no faith in
existence of a world to come. Dull as he is after death he hath torment
(for his lot). In the world to come, whether one's deeds be good or evil
these deeds are in no case, annihilated. Deeds, good and evil, precede
the agent (in his journey to the world to come); the agent is sure to
follow in their path. Your work (in this life) is celebrated by all as
comparable to that food, savoury and dainty, which is proper to be
offered with reverence to the Brahmanas--the food which is offered in
religious ceremonies with large donations (to the officiating priests).
All acts are done, so long as this body lasts, O son of Pritha. After
death there is nothing to be done. And thou hast done mighty deeds that
will do good to thee in the world to come, and they are admired by
righteous men. There (in the next world) one is free from death and
decrepitude and fear, and from hunger and thirst, and from all that is
disagreeable to the mind; there is nothing to be done in that place,
unless it be to delight one's senses. Of this kind, O ruler of men, is
the result of our deeds. Therefore, do not from desire act any longer in
this world. Do not, O Pandu's son, betake to action in this world and
thereby thus take leave of truth and sobriety and candour and humanity.
Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not
even come near an action which in itself is sin! If after such a length
of time, ye sons of Pritha, you now give way to hate, and commit the
sinful deed, in vain, for virtue's sake, did ye dwell for years and years
in the woods in such misery! It was in vain that you went to exile, after
parting with all your army; for this army was entirely in your control
then. And these persons who are now assisting you, have been always
obedient to you,--this Krishna, and Satyaki, and Virata of the golden
car, of Matsya land, with his son at the head of martial warriors. All
the kings, formerly vanquished by you would have espoused your cause at
first. Possessed of mighty resources, dreaded by all, having an army, and
followed behind by Krishna and Arjuna, you might have slain your foremost
of foes on the field of battle. You might have (then) brought low
Duryodhana's pride. O Pandava, why have you allowed your foes to grow so
powerful? Why have you weakened your friends? Why have you sojourned in
the woods for years and years? Why are you now desirous of fighting,
having let the proper opportunity slip? An unwise or an unrighteous man
may win prosperity by means of fighting; but a wise and a righteous man,
were he free from pride to betake to fight (against better instinct),
doth only fall away from a prosperous path. O Pritha's son, your
understanding inclines not to an unrighteous course. From wrath you ever
committed a sinful act. Then what is the cause, and what is the reason,
for which you are now intent to do this deed, against the dictates of
wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to
do with disease; it brings on a disease of the head, robs one of his fair
fame, and leads to sinful acts. It is drunk up (controlled) by those that
are righteous and not by those that are unrighteous. I ask you to swallow
it and to desist from war. Who would incline himself to wrath which leads
to sin? Forbearance would be more beneficial to you than love of
enjoyments where Bhishma would be slain, and Drona with his son, and
Kripa, and Somadatta's son, and Vikarna and Vivingsati, and Karna and
Duryodhana. Having slain all these, what bliss may that be, O Pritha's
son, which you will get? Tell me that! Even having won the entire
sea-girt earth, you will never be free from decrepitude and death,
pleasure and pain, bliss and misery. Knowing all this, do not be engaged
in war. If you are desirous of taking this course, because your
counsellors desire the same, then give up (everything) to them, and run
away. You should not fall away from this path which leads to the region
of the gods!'"



SECTION XXVIII

"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous
deeds are the foremost of all our acts, as thou sayest. Thou shouldst,
however, ensure me having first ascertained whether it is virtue or vice
that I practise. When vice assumes the aspects of virtue and virtue
itself wholly seems as vice, and virtue, again, appears in its native
form, they that are learned should discriminate it by means of their
reason. So, again, virtue and vice, which are both eternal and absolute,
exchange their aspects during seasons of distress. One should follow
without deviation the duties prescribed for the order to which he belongs
by birth. Know, O Sanjaya, that duties in seasons of distress are
otherwise. When his means of living are totally gone, the man, that is
destitute should certainly desire those other means by which he may be
able to discharge the sanctioned duties of his order. One that is not
destitute of his means of living, as also one that is in distress, are, O
Sanjaya, both to be blamed, if they act as if the state of each were
otherwise. When the Creator hath ordained expiation for those Brahmanas,
who, without wishing for self-destruction, betake themselves to acts not
sanctioned for them, this proves that people may, in season of distress,
betake to acts not ordained for the orders to which they belong. And, O
Sanjaya, thou shouldst regard them as worthy that adhere to the practices
of their own order in usual times as also those that do not adhere to
them in season of distress; thou shouldst censure them that act otherwise
in usual times while adhering to their ordained practices during times of
distress. As regards men desiring to bring their minds under control,
when they endeavour to acquire a knowledge of self, the practices that
are ordained for the best, viz., the Brahmanas, are equally ordained for
them. As regards those, however, that are not Brahmanas and that do not
endeavour to acquire knowledge of self, those practices should be
followed by them that are ordained for their respective orders in seasons
of distress or otherwise. Even that is the path followed by our fathers
and grandfathers before us and those also that had lived before them. As
regards those that are desirous of knowledge and avoiding to act, even
these also hold the same view and regard themselves as orthodox. I do
not, therefore, think that there is any other path. Whatsoever wealth
there may be in this earth, whatsoever there may be among the gods, or
whatsoever there may be unattainable by them,--the region of the
Prajapati, or heaven or the region of Brahma himself, I would not, O
Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of
virtue's fruits, who is clever, politic, intelligent, who has waited upon
the Brahmanas, who knows everything' and counsels various mighty kings.
Let the celebrated Krishna say whether I would be censurable if I dismiss
all idea of peace, of whether if I fight, I should be abandoning the
duties of my caste, for Krishna seeketh the welfare of both sides. This
Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the
Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes
and delight their friends. The Vrishnis and the Andhakas, at whose head
stands Ugrasena, led by Krishna, have become like Indra, high-spirited,
devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having
obtained Krishna, that fructifier of wishes, as his brother, and upon
whom Krishna showers all the blessings of life, as the clouds upon all
earthly creatures, when the hot season is over, hath attained the highest
prosperity, O sire, so great is this Krishna! Him you must know as the
great judge of the propriety or otherwise of all acts. Krishna is dear to
us, and is the most illustrious of men. I never disregard what Krishna
sayeth.'"



SECTION XXIX

"Krishna said, 'I desire, O Sanjaya, that the sons of Pandu may not be
ruined; that they may prosper, and attain their wishes. Similarly, I pray
for the prosperity of king Dhritarashtra whose sons are many. For
evermore, O Sanjaya, my desire hath been that I should tell them nothing
else than that peace would be acceptable to king Dhritarashtra. I also
deem it proper for the sons of Pandu. A peaceful disposition of an
exceedingly rare character hath been displayed by Pandu's son in this
matter. When Dhritarashtra and his sons, however, are so covetous, I do
not see why hostility should not run high? Thou canst not pretend, O
Sanjaya, to be more versed than I am or Yudhishthira. is, in the niceties
of right and wrong. Then why dost thou speak words of reproach with
reference to the conduct of Yudhishthira who is enterprising, mindful of
his own duty, and thoughtful, from the very beginning, of the welfare of
his family, agreeably to the injunctions (of treatises of morality)? With
regard to the topic at hand, the Brahmanas have held opinions of various
kinds. Some say that success in the world to come depends upon work. Some
declare that action should be shunned and that salvation is attainable by
knowledge. The Brahmanas say--that though one may have a knowledge of
eatable things, yet his hunger will not be appeased unless he actually
eats. Those branches of knowledge that help the doing of work, bear
fruit, but not other kinds, for the fruit of work is of ocular
demonstration. A thirsty person drinks water, and by that act his thirst
is allayed. This result proceeds, no doubt, from work. Therein lies the
efficacy of work. If anyone thinks that something else is better than
work, I deem, his work and his words are meaningless. In the other world,
it is by virtue of work that the gods flourish. It is by work that the
wind blows. It is by virtue of work that the sleepless Surya rises every
day and becomes the cause of day and night, and Soma passes through the
months and the fortnights and the combinations of constellations. Fire is
kindled of itself and burns by virtue of work, doing good to mankind. The
sleepless goddess Earth, sustains by force this very great burden. The
sleepless rivers, giving satisfaction to all (organised) beings, carry
their waters with speed. The sleepless Indra, possessed of a mighty
force, pours down rain, resounding the heaven and the cardinal points.
Desirous of being the greatest of the gods, he led a life of austerities
such as a holy Brahmana leads. Indra gave up pleasure, and all things
agreeable to the heart. He sedulously cherished virtue and truth and
self-control, and forbearance, and impartiality, and humanity. It was by
work that he attained a position the highest (of all). Following the
above course of life, Indra attained the high sovereignty over the gods.
Vrihaspati, intently and with self-control, led in a proper manner that
life of austerities which a Brahmana leads. He gave up pleasure and
controlled his senses and thereby attained the position of the preceptor
of the celestials. Similarly, the constellations in the other world, by
virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and
Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all
attained their present position by work. In the other world, the saints
shine, following a life of study, austerity and work (combined). Knowing,
O Sanjaya, that this is the rule followed by the best of Brahmanas, and
Kshatriyas, and Vaisyas, and thou being one of the wisest men,--why art
thou making this endeavour on behalf of those sons of Kurus? Thou must
know that Yudhishthira is constantly engaged in the study of the Vedas.
He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides
horses and elephants, is arrayed in armour, mounts a car, and takes up
the bow and all kinds of weapons. Now, if the sons of Pritha can see a
course of action not involving the slaughter of the sons of Kuru, they
would adopt it. Their virtue would then be saved, and an act of religious
merit also would be achieved by them, even if they would have then to
force Bhima to follow a conduct marked by humanity. On the other hand, if
in doing what their forefathers did, they should meet with death under
inevitable destiny, then in trying their utmost to discharge their duty,
such death would even be worthy of praise. Supposing thou approvest of
peace alone I should like to hear what thou mayst have to say to this
question,--which way doth the injunction of religious law lie, viz.,
whether it is proper for the king to fight or not?--Thou must, O Sanjaya,
take into thy consideration the division of the four castes, and the
scheme of respective duties allotted to each. Thou must hear that course
of action the Pandavas are going to adopt. Then mayst thou praise or
censure, just as it may please thee. A Brahmana should study, offer
sacrifices, make charities, and sojourn to the best of all holy places on
the earth; he should teach, minister as a priest in sacrifices offered by
others worthy of such help, and accept gifts from persons who are known.
Similarly, a Kshatriya should protect the people in accordance with the
injunctions of the law, diligently practise the virtue of charity, offer
sacrifices, study the whole Veda, take a wife, and lead a virtuous
householder's life. If he be possessed of a virtuous soul, and if he
practise the holy virtues, he may easily attain the religion of the
Supreme Being. A Vaisya should study and diligently earn and accumulate
wealth by means of commerce, agriculture, and the tending of cattle. He
should so act as to please the Brahmanas and the Kshatriyas, be virtuous,
do good works, and be a householder. The following are the duties
declared for a Sudra from the olden times. He should serve the Brahmanas
and submit to them; should not study; sacrifices are forbidden to him; he
should be diligent and be constantly enterprising in doing all that is
for his good. The king protects all these with (proper) care, and sets
all the castes to perform their respective duties. He should not be given
to sensual enjoyments. He should be impartial, and treat all his subjects
on an equal footing. The King should never obey the dictates of such
desires as are opposed to righteousness. If there be any body who is more
praise-worthy than he, who is well-known and gifted with all the virtues,
the king should instruct his subjects to see him. A bad (king), however,
would not understand this. Growing strong, and inhuman and becoming a
mark for destiny's wrath, he would cast covetous eye on the riches of
others. Then comes war, for which purpose came into being weapons, and
armour, and bows. Indra invented these contrivances, for putting the
plunderers to death. He also contrived armours, and weapons, and bows.
Religious merit is acquired by putting the robbers to death. Many awful
evils have manifested themselves on account of the Kurus having been
unrighteous, and unmindful of law and religion. This is not right, O
Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized
what lawfully belonged to Pandu's son. He minds not the immemorial law
observable by kings. All the Kurus are following in the wake. A thief who
steals wealth unseen and one who forcibly seizes the same, in open
day-light, are both to be condemned, O Sanjaya. What is the difference
between them and Dhritarashtra's sons? From avarice he regards that to be
righteous which he intends to do, following the dictates of his wrath.
The shares of the Pandavas is, no doubt, fixed. Why should that share of
theirs be seized by that fool? This being the state of things, it would
be praiseworthy for us to be even killed in fight. A paternal kingdom is
preferable to sovereignty received from a stranger. These time-honoured
rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of
the assembled kings,--I mean those dull-headed fools who have been
assembled together by Dhritarashtra's son, and who are already under the
clutches of death. Look once more at that vilest of all their acts,--the
conduct of the Kurus in the council-hall. That those Kurus, at whose head
stood Bhishma did not interfere when the beloved wife of the sons of
Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy
of praise, was seized, while weeping, by that slave of lust. The Kurus
all, including young and old, were present there. If they had then
prevented that indignity offered to her, then I should have been pleased
with Dhritarashtra's behaviour. It would have been for the final good of
his sons also. Dussasana forcibly took Krishna into the midst of the
public hall wherein were seated her fathers-in-law. Carried there,
expecting sympathy, she found none to take her part, except Vidura. The
kings uttered not a word of protest, solely because they were a set of
imbeciles. Vidura alone spoke words of opposition, from a sense of
duty,--words conceived in righteousness addressed to that man
(Duryodhana) of little sense. Thou didst not, O Sanjaya, then say what
law and morality were, but now thou comest to instruct the son of Pandu!
Krishna, however, having repaired to the hall at that time made
everything right, for like a vessel in the sea, she rescued the Pandavas
as also herself, from that gathering ocean (of misfortunes)! Then in that
hall, while Krishna stood, the charioteer's son addressed her in the
presence of her fathers-in-law saying, 'O Daughter of Drupada thou hast
no refuge. Better betake thyself as a bond-woman to the house of
Dhritarashtra's son. Thy husbands, being defeated, no longer exist. Thou
hast a loving soul, choose some one else for thy lord.' This speech,
proceeding from Karna, was a wordy arrow, sharp, cutting all hopes,
hitting the tenderest parts of the organisation, and frightful. It buried
itself deep in Arjuna's heart. When the sons of Pandu were about to adopt
the garments made of the skins of black deer, Dussasana spoke the
following pungent words, 'These all are mean eunuchs, ruined, and damned
for a lengthened time.' And Sakuni, the king of the Gandhara land, spoke
to Yudhishthira at the time of the game of dice the following words by
way of a wily trick, 'Nakula hath been won by me from you, what else have
you got? Now you should better stake your wife Draupadi'. You know, O
Sanjaya, all these words of an approbrious kind which were spoken at the
time of the game of dice. I desire to go personally to the Kurus, in
order to settle this difficult matter. If without injury to the Pandava
cause I succeed in bringing about this peace with the Kurus, an act of
religious merit, resulting in very great blessings, will then have been
done by me; and the Kurus also will have been extricated from the meshes
of death. I hope that when I shall speak to the Kurus words of wisdom,
resting on rules of righteousness, words fraught with sense and free from
all tendency to inhumanity, Dhritarashtra's son will, in my presence, pay
heed to them. I hope that when I arrive, the Kurus will pay me due
respect. Else thou mayst rest assured that those vicious sons of
Dhritarashtra, already scorched by their own vicious acts, will be burnt
up by Arjuna and Bhima ready for battle. When Pandu's sons were defeated
(at the play), Dhritarashtra's sons spoke to them words that were harsh
and rude. But when the time will come, Bhima will, no doubt, take care to
remind Duryodhana of those words. Duryodhana is a big tree of evil
passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its
abundant blossoms and fruits; (while) the wise king Dhritarashtra is its
toots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk;
and Bhima is its branches; the sons of Madri are its abundant flowers and
fruits; and its roots are myself and religion and religious men. King
Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the
sons of Pandu are its tigers. Do not, oh, cut down the forest with its
tigers, and let not the tigers be driven away from the forest. The tiger,
out of the woods, is easily slain; the wood also, that is without a
tiger, is easily cut down. Therefore, it is the tiger that protects the
forest and the forest that shelters the tiger. The Dhritarashtras are as
creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can
never flourish unless it hath a large tree to twine round. The sons of
Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors
of foes are ready for war. Let king Dhritarashtra now do what may be
proper for him to do. The virtuous and the high-souled sons of Pandu,
though competent to be engaged in fight, are yet now in place (with their
cousins). O learned man, represent all this truly (to Dhritarashtra).'"



SECTION XXX

"Sanjaya said, 'I did thee farewell, O divine ruler of men. I will now
depart, O son of Pandu. Let prosperity be thine. I hope, I have not
carried away by the feelings of my heart, given utterance to anything
offensive. I would also bid farewell to Janardana, to Bhima and Arjuna,
to the son of Madri, to Satyaki, and to Chekitana, and take my departure.
Let peace and happiness be yours. Let all the kings look at me with eyes
of affection.'

"Yudhishthira said, 'Permitted by us, O Sanjaya, take your leave. Peace
to thee! O learned man, thou never thinkest ill of us. Both they and we
know thee to be a person of pure heart in the midst of all in the court
(of the Kurus). Besides, being an ambassador now, O Sanjaya, thou art
faithful, beloved by us, of agreeable speech and excellent conduct, and
well-affected towards us. Thy mind is never clouded, and even if
addressed harshly thou art never moved to wrath. O Suta, thou never
utterest harsh and cutting words, or those that are false or bitter. We
know that thy words, free from malice, are always fraught with morality
and grave import. Amongst envoys thou art the most dear to us. Beside
thee, there is another, who may come here, and that is Vidura. Formerly,
we always used to see thee. Thou art, indeed, a friend to us as dear as
Dhananjaya. Proceeding hence, O Sanjaya, with all speed, thou shouldst
wait upon those Brahmanas of pure energy and devoted to study according
to the Brahmacharya mode,--those, namely, that are devoted to the study
of the Vedas while leading lives of mendicancy, those ascetics that
habitually dwell in the woods, as also the aged ones of other classes,
should all be addressed by thee in my name, O Sanjaya, and then their
welfare should be enquired into by thee. O Suta, repairing unto the
priest of king Dhritarashtra as also unto his preceptors and Ritwijas,
thou shouldst address them and enquire after their welfare. Even amongst
them that are, though not well-born at least aged, endued with energy,
and possessed of good behaviour and strength, who remembering speak of us
and practise according to their might even the least virtue, should first
be informed of my peace, O Sanjaya, and then shouldst thou enquire after
their welfare. Thou shouldst also enquire after the welfare of those that
live in the kingdom carrying on trade, and those that live there filling
important offices of state. Our beloved preceptor Drona, who is fully
versed in morality, who is our counsellor, who had practised the
Brahmacharya vow for mastering the Vedas, who once again hath made the
science of weapons full and complete, and who is always graciously
inclined towards us, should be greeted by thee in our name. Thou shouldst
also enquire into the welfare of Aswatthaman, endued with great learning,
devoted to the study of the Vedas, leading the Brahmacharya mode of life,
possessed of great activity, and like unto a youth of the Gandharva race,
and who, besides, hath once again made the science of weapons full and
complete. Thou must also, O Sanjaya, repair to the abode of Kripa, the
son of Saradwat, that mighty car-warrior and foremost of all persons
having a knowledge of self, and repeatedly saluting him in my name touch
his feet with thy hand. Thou shouldst also, touching his feet, represent
me as hale unto that foremost of the Kurus, Bhishma, in whom are combined
bravery, and abstention from injury, and asceticism, and wisdom and good
behaviour, and Vedic learning, and great excellence, and firmness.
Saluting unto also the wise, venerable, and blind king (Dhritarashtra),
who possessed of great learning and reverential to the old, is the leader
of the Kurus. Thou shouldst also, O Sanjaya, enquire, O sire, about the
welfare of the eldest of Dhritarashtra's sons, Suyodhana, who is wicked
and ignorant and deceitful and vicious, and who now governs the entire
world. Thou shouldst also enquire about the welfare of even the wicked
Dussasana, that mighty bowman and hero among the Kurus, who is the
younger of Duryodhana and who possesses a character like that of his
elder brother. Thou shouldst, O Sanjaya, also salute the wise chief of
the Vahlikas, who always cherishes no other wish save that there should
be peace among the Bharatas. I think, thou shouldst also worship that
Somadatta who is endued with numerous excellent qualities, who is wise
and possesses a merciful heart, and who from his affection for the Kurus
always controls his anger towards them. The son of Somadatta is worthy of
the greatest reverence among the Kurus. He is my friend and is a brother
to us. A mighty bowman and the foremost of car-warriors, he is worthy in
all respects. Thou shouldst, O Sanjaya, enquire after his welfare along
with that of his friends and counsellors. Others there are of youthful
age and of consideration amongst the Kurus, who bear a relationship to us
like that of sons, grandsons, and brothers. Unto each of these thou must
speak words which thou mayst consider suitable, enquiring, O Suta, after
his welfare. Thou must also enquire about the welfare of those kings that
have been assembled by Dhritarashtra's son for fighting with the
Pandavas, viz., the Kekayas, the Vasatis, the Salwakas, the Amvashthas,
and the leading Trigartas, and of those endued with great bravery that
have come from the east, the north, the south, and the west, and of those
that have come from hilly countries, in fact, of all amongst them that
are not cruel and that lead good lives. Thou shouldst also represent unto
all those persons who ride on elephants, and horses and cars, and who
fight on foot,--that mighty host composed of honourable men,--that I am
well, and then thou must enquire about their own welfare. Thou must also
enquire about the welfare of those that serve the king in the matter of
his revenue or as his door-keepers, or as the leaders of his troops, or
as the accountants of his income and outlay, or as officers constantly
occupied in looking after other important concerns. Thou must, O sire,
also enquire about the welfare of Dhritarashtra's son by his Vaisya
wife,--that youth who is one of the best of the Kuru race,--who never
falls into error, who possesseth vast wisdom, who is endued with every
virtue, and who never cherishes a liking for this war! Thou shouldst also
ask about the welfare of Chitrasena who is unrivalled in the tricks of
dice, whose tricks are never detected by others, who plays well, who is
well-versed in the art of handling the dice, and who is unconquerable in
play but not in fight. Thou must also, O sire, enquire about the welfare
of Sakuni, the king of the Gandharas, that native of the hilly country,
who is unrivalled in deceitful games at dice, who enhances the pride of
Dhritarashtra's son, and whose understanding naturally leads to
falsehood. Thou must also enquire about the welfare of Karna, the son of
Vikartana, that hero who is ready to vanquish, alone and unassisted,
mounted on his car, the Pandavas whom no one dares assail in battle, that
Karna who is unparalleled in deluding those that are already deluded.
Thou must also enquire about the welfare of Vidura, O sire, who alone is
devoted to us, who is our instructor, who reared us, who is our father
and mother and friend, whose understanding finds obstruction in nought,
whose ken reaches far, and who is our counsellor. Thou must also salute
all the aged dames and those who are known to be possessed of merit, and
those who are like mothers to us, meeting them gathered together in one
place. Thou must tell them, O Sanjaya, these words at first,--Ye mothers
of living sons, I hope, your sons comfort themselves towards you in a
kindly, considerate, and worthy way.--Thou must then tell them that
Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who
are in the rank of our wives, thou must ask as to their welfare also
addressing them in these words,--I hope, you are well-protected. I hope,
your fair fame hath suffered no injury. I hope, you are dwelling within
your abodes blamelessly and carefully. I hope, you are comforting
yourselves towards your fathers-in-law in a kindly, praise-worthy and
considerate way. You must steadily adopt such a conduct for yourselves as
will help you to win your husband's favour! Those young ladies, O
Sanjaya, who bear a relationship to us like that of your
daughters-in-law, who have been brought from high families, who are
possessed of merit and who are mothers of children,--thou must meet them
all and tell them that Yudhishthira send his kindly greetings to them.
Thou must, O Sanjaya, embrace the daughters of your house, and must ask
them about their welfare on my behalf. Thou must tell them,--May your
husbands be kindly and agreeable; may you be agreeable to your husbands;
may you have ornaments and clothes and perfumery and cleanliness; may you
be happy and have at your command the joys of life; may your looks be
pretty and words pleasant; Thou must ask, O sire, the women of the house
as to their welfare. Thou must also represent unto the maid-servants and
man-servants there, may be of the Kurus, and also the many humpbacked and
lame ones among them, that I am doing well, and thou must then ask them
about their welfare. Thou must tell them,--I hope, Dhritarashtra's son
still vouchsafes the same kindly treatment to you. I hope, he gives you
the comforts of life.--Thou must also represent unto those that are
defective in limb, those that are imbecile, the dwarfs to whom
Dhritarashtra gives food and raiment from motives of humanity, those that
are blind, and all those that are aged, as also to the many that have the
use only of their hands being destitute of legs, that I am doing well,
and that I ask them regarding their welfare, addressing them in the
following words,--Fear not, nor be dispirited on account of your unhappy
lives so full of sufferings; no doubt, sins must have been committed by
you in your former lives. When I shall check my foes, and delight my
friends, I shall satisfy you by gifts of food and clothes.--Thou shouldst
also, O sire, at our request, enquire after the welfare of those that are
masterless and weak, and of those that vainly strive to earn a living,
and of those that are ignorant, in fact, of all those persons that are in
pitiable circumstances. O charioteer, meeting those others, that coming
from different quarters, have sought the protection of the
Dhritarashtras, and in fact, all who deserve our greetings, thou shouldst
also enquire about their welfare and peace. Thou shouldst also enquire
about the welfare of those who have come to the Kurus of their own accord
or who have been invited, as also of all the ambassadors arrived from all
sides and then represent unto them that I am well. As regards the
warriors that have been obtained by Dhritarashtra's son, there are none
equal to them on earth. Virtue, however, is eternal, and virtue is my
power for the destruction of my enemies. Thou shouldst, O Sanjaya, also
represent unto Suyodhana, the son of Dhritarashtra, the following,--That
desire of thine which torments thy heart, viz., the desire of ruling the
Kurus without a rival, is very unreasonable. It had no justification. As
for ourselves, we will never act in such a way as to do anything that may
be disagreeable to thee! O foremost of heroes anwng the Bharatas, either
give me lack my own Indraprastha or fight with me!'"



SECTION XXXI

"Yudhishthira said, 'O Sanjaya, the righteous and the unrighteous, the
young and the old, the weak and the strong, are all under the control of
the Creator, It is that Supreme Lord who imparteth knowledge to the child
and childishness to the learned, according to his own will. If
Dhritarashtra ask thee about our strength, tell him everything truly,
having cheerfully consulted with everyone here and ascertained the truth.
O son of Gavalgana, repairing unto the Kurus, thou wilt salute the mighty
Dhritarashtra, and touching his feet enquire after his welfare speaking
in our name. And when seated in the midst of the Kurus, tell him from
us.--The sons of Pandu, O king, are living happily in consequence of thy
prowess. It was through thy grace, O repressor of foes, that those
children of tender years had obtained a kingdom. Having first bestowed a
kingdom on them, thou shouldst not now be indifferent to them, for
destruction then would overtake them! The whole of this kingdom, O
Sanjaya, is not fit to be owned by one person. Tell him again, from
us.--O sire, we wish to live united. Do not suffer thyself to be
vanquished by foes.--Thou shouldst again, O Sanjaya, bending thy head, in
my name salute the grandsire of the Bharatas, Bhishma, the son of
Santanu. Having saluted our grandsire, he should then be told.--By thee,
when Santanu's race was about to be extinct, it was revived. Therefore, O
sire, do that according to thy own judgment by which thy grandsons may
all live in amity with one another. Thou shouldst then address Vidura
also, that adviser of the Kurus, saying.--Counseleth peace, O amiable
one, from desire of doing good unto Yudhishthira.--Thou shouldst address
the unforbearing prince Duryodhana also, when seated in the midst of the
Kurus, beseeching him again and again, saying,--The insults thou hadst
offered to innocent and helpless Draupadi in the midst of the assembly,
we will quietly bear, simply because we have no mind to see the Kurus
slain. The other injuries also, both before and after that, the sons of
Pandu are quietly bearing, although they are possessed of might to avenge
them. All this, indeed, the Kauravas know. O amiable one, thou hadst even
exiled us dressed in deer-skins. We are bearing that also because we do
not want to see the Kurus slain. Dussasana, in obedience to thee, had
dragged Krishna, disregarding Kunti. That act also will be forgiven by
us. But, O chastiser of foes, we must have our proper share of the
kingdom. O bull among men, turn thy coveting heart from what belongeth to
others. Peace then, O king, will be amongst our gladdened selves. We are
desirous of peace; give us even a single province of the empire. Give us
even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any
other that thou likest. Even this will end the quarrel. O Suyodhana, give
unto thy five brothers at least five villages,--O Sanjaya, O thou of
great wisdom, let there be peace between us and our cousins. Tell him
also,--Let brothers follow brothers, let sires unite with sons. Let the
Panchalas mingle with the Kurus in merry laughter. That I may see the
Kurus and the Panchalas whole and sound, is what I desire. O bull of the
Bharata race, with, cheerful hearts let us make peace. O Sanjaya, I am
equally capable of war and peace. I am prepared to acquire wealth as well
as to earn virtue. I am fit enough for severity as for softness.'"



SECTION XXXII

"Vaisampayana said, 'Dismissed with salutation by the Pandavas, Sanjaya
set out for (Hastinapura) having executed all the commands of the
illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it,
and presented himself at the gate of the inner apartments of the palace.
Addressing the porter, he said, 'O gate-keeper, say unto Dhritarashtra
that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not
delay. If the king be awake, then only shouldst thou say so, O keeper,
for I like to enter having first apprised him of my arrival. In the
present instance I have something of very great importance to
communicate.' Hearing this, the gate-keeper went to the king and
addressed him, saying, 'O lord of earth, I bow to thee. Sanjaya is at thy
gates, desirous of seeing thee. He cometh, bearing a message from the
Pandavas. Issue your commands, O king, as to what he should do.'

"The king said, 'Tell Sanjaya that I am happy and hale. Let him enter.
Welcome to Sanjaya. I am always ready to receive him. Why should he stay
outside whose admission is never forbidden?"

"Vaisampayana continued, 'Then, with the king's permission, having
entered that spacious apartment, the Suta's son, with joined hands,
approached the royal son of Vichitravirya who was protected by many wise,
valiant, and righteous persons, and who was then seated on his throne.
And Sanjaya addressed him, saying, 'I am Sanjaya, O king. I bow unto
thee. O chief of men, proceeding hence I found the sons of Pandu. After
having paid his salutations to thee, Pandu's son, the intelligent
Yudhishthira, enquired of thy welfare. And well-pleased, he also
enquireth after thy sons, and asketh thee whether thou art happy with thy
sons and grandsons and friends and counsellors, and, O king, all those
that depend upon thee.'

"Dhritarashtra said, 'O child, giving my blessings to Ajatasatru, I ask
thee, O Sanjaya, whether that king of the Kauravas, Pritha's son, is well
with his sons and brothers and counsellors.'

"Sanjaya said, 'Pandu's son is well with his counsellors. He desires
possessions of that which he formerly had as his own. He seeketh virtue
and wealth without doing anything that is censurable, possesseth
intelligence and vast learning, and is, besides, far-sighted and of
excellent disposition. With that son of Pandu, abstention from injury is
even superior to virtue, and virtue superior to the accumulation of
wealth. His mind, O Bharata, is always inclined to happiness and joy, and
to such course of action as are virtuous and conducive to the higher ends
of life. Even like doll pulled this way and that by threads, man (in this
world) moveth, swayed by a force not his own. Beholding the sufferings of
Yudhishthira, I regard the force of destiny to be Superior to the effect
of human exertion. Beholding again thy unworthy deeds, which, besides,
being highly sinful and unspeakable, are sure to terminate in misery, it
seemeth to me that one of thy nature winneth praise only so long as his
able foe bideth his time. Renouncing all sin, even as a serpent casteth
off its worn out slough which it cannot any longer retain, the heroic
Ajatasatru shineth in his natural perfection, leaving his load of sins to
be borne by thee. Consider, O king, thy own acts which are contrary to
both religion and profit, and to the behaviour of those that are
righteous. Thou hast, O king, earned a bad repute in this world, and wilt
reap misery in the next. Obeying the counsels of thy son thou hopest to
enjoy this doubtful property, keeping them aloof. This unrighteous deed
is loudly bruited about in the world, Therefore, O foremost of the
Bharatas, this deed is unworthy of thee. Calamity overtaketh him who is
deficient in wisdom, or who is of low birth, or who is cruel, or who
cherisheth hostility for a long time, or who is not steady in Kshatriya
virtues, or is devoid of energy, or is of a bad disposition, in fact, him
who hath such marks. It is by virtue of luck that a person taketh his
birth in good race, or becometh strong, or famous, or versed in various
lore, or possesseth the comforts of life, or becometh capable of subduing
his senses, or discriminating virtue and vice that are always linked
together. What person is there, who, attended upon by foremost of
counsellors, possessed of intelligence, capable of discriminating between
virtue and vice in times of distress, not destitute of the rituals of
religion, and retaining the use of all his faculties, would commit cruel
deeds. These counsellors, ever devoted to thy work, wait here united
together. Even this is their firm determination (viz., that the Pandavas
are not to get back their share). The destruction of the Kurus,
therefore, is certain to be brought about by the force of circumstances.
If, provoked by the offences, Yudhishthira wisheth for misery to thee,
then Kurus will be destroyed prematurely, while, imparting all his sins
to thee, the blame of that deed will be thine in this world. Indeed, what
else is there save the will of the Gods, for Arjuna, the son of Pritha,
leaving this world ascended to the very heavens and was honoured there
very greatly. This proves that individual exertion is nothing. There is,
no doubt, as to this. Seeing that the attributes of high birth, bravery,
etc., depended for their development or otherwise on acts, and beholding
also prosperity and adversity and stability and instability (in persons
and their possessions), king Vali, in his search after causes, having
failed to discover a beginning (in the chain of acts of former lives one
before another), regarded the eternal Essence to be the cause of
everything. The eye, the ear, the nose, the touch, and the tongue, these
are the doors of a person's knowledge. If desire be curbed, these would
be gratified by themselves. Therefore, cheerfully and without repining
one should control the senses. Others there are that think differently.
They hold that if a person's acts are well-applied, these must produce
the desired result. Thus the child begot by the act of the mother and the
father grows when duly tended with food and drink. Men in this world
become subject to love and hate, pleasure and pain, praise and blame. A
man is praised when he behaves honestly. Thee I blame, since these
dissensions of the Bharatas (whose root thou art) will surely bring about
the destruction of innumerable lives. If peace be not concluded, then
through thy fault Arjuna will consume the Kurus like a blazing fire
consuming a heap of dried grass. O ruler of men, thou alone of all the
world, yielding to thy son whom no restraints can blind, hadst regarded
thyself as crowned with success and abstained from avoiding dispute at
the time of the match at dice. Behold now the fruit of that (weakness of
thine)! O monarch, by rejecting advisers that are faithful and accepting
those that deserve no confidence, this extensive and prosperous empire, O
son of Kuru, thou art unable to retain owing to thy weakness. Wearied by
my fast journey and very much fatigued, I solicit thy permission to go to
bed now, O lion of men, for tomorrow morning will the Kurus, assembled
together in the council-hall, hear the words of Ajatasatru.'"



SECTION XXXIII

"Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then)
said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here
without delay.' Despatched by Dhritarashtra, the messenger went to
Kshatri and said, 'O thou of great wisdom, our lord the mighty king
desireth to see thee.' Thus addressed, Vidura (set out and) coming to the
palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.'
Thereupon the orderly went to Dhritarashtra, and said, O, foremost of
kings, Vidura is here at thy command. He wisheth to behold thy feet.
Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let
Vidura of great wisdom and foresight enter. I am never unwilling or
unprepared to see Vidura.' The orderly then went out and spoke unto
Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king
says that he is never unwilling to see thee.'

"Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura
said with joined hands unto that ruler of men who was then plunged in
thought, 'O thou of great wisdom, I am Vidura, arrived here at thy
command. If there is anything to be done, here I am, command me!'

"Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away
after rebuking me. Tomorrow he will deliver, in the midst of the court,
Ajatasatru's message. I have not been able today to ascertain what the
message is of the Kuru hero. Therefore, my body is burning, and that hath
produced sleeplessness. Tell us what may be good for a person that is
sleepless and burning. Thou art, O child, versed in both religion and
profit. Ever since, Sanjaya hath returned from the Pandavas, my heart
knoweth no peace. Filled with anxiety about what he may deliver, all my
senses have been disordered'.

"Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that
hath lost all his wealth, him that hath failed to achieve success, and
him also that is weak and hath been attacked by a strong person. I hope,
O king, that none of these grave calamities have overtaken thee. I hope,
thou dost not grieve, coveting the wealth of others.'

"Dhritarashtra said, 'I desire to hear from thee words that are
beneficial and fraught with high morality. In this race of royal Rishis
thou alone art reverenced by the wise.' Vidura replied, 'King
(Yudhishthira), graced with every virtue, is worthy of being the
sovereign of the three worlds; yet, O Dhritarashtra, however worthy of
being kept by thy side, he was exiled by thee. Thou art, however,
possessed of qualities which are thy very reverse of those possessed by
him. Although virtuous and versed in morality, thou hast yet no right to
a share in the kingdom owing to thy loss of sight. In consequence of his
inoffensiveness and kindness, his righteousness, love of truth and
energy, and his remembering the reverence that is due to thee,
Yudhishthira patiently bears innumerable wrongs. Having bestowed on
Duryodhana and Suvala's son and Karna, and Dussasana the management of
the empire, how canst thou hope for prosperity? He that is not served
from the high ends of life by the aid of self-knowledge, exertion,
forbearance and steadiness in virtue, is called wise. These again are the
marks of a wise man, viz., adherence to acts, worthy of praise and
rejection of what is blamable, faith, and reverence. He whom neither
anger nor joy, nor pride, nor false modesty, nor stupefaction, nor
vanity, can draw away from the high ends of life, is considered as wise.
He whose intended acts, and proposed counsels remain concealed from foes,
and whose acts become known only after they have been done, is considered
wise. He whose proposed actions are never obstructed by heat or cold,
fear of attachment, prosperity or adversity, is considered wise. He whose
judgment dissociated from desire, followeth both virtue and profit, and
who disregarding pleasure chooseth such ends as are serviceable in both
worlds, is considered wise. They that exert to the best of their might,
and act also to the best of their might, and disregard nothing as
insignificant, are called wise. He that understandeth quickly, listeneth
patiently, pursueth his objects with judgment and not from desire and
spendeth not his breath on the affairs of others without being asked, is
said to possess the foremost mark of wisdom. They that do not strive for
objects that are unattainable, that do not grieve for what is lost and
gone, that do not suffer their minds to be clouded amid calamities, are
regarded to possess intellects endued with wisdom. He who striveth,
having commenced anything, till it is completed, who never wasteth his
time, and who hath his soul under control, is regarded wise. They that
are wise, O bull of the Bharata race, always delight in honest deeds, do
what tendeth to their happiness and prosperity, and never sneer at what
is good. He who exulteth not at honours, and grieveth not at slights, and
remaineth cool and unagitated like a lake in the course of Ganga, is
reckoned as wise. That man who knoweth the nature of all creatures (viz.,
that everything is subject to destruction), who is cognisant also of the
connections of all acts, and who is proficient in the knowledge of the
means that men may resort to (for attaining their objects), is reckoned
as wise. He who speaketh boldly, can converse on various subjects,
knoweth the science of argumentation, possesseth genius, and can
interpret the meaning of what is writ in books, is reckoned as wise. He
whose studies are regulated by reason, and whose reason followeth the
scriptures, and who never abstaineth from paying respect to those that
are good, is called a wise man. He, on the other hand, who is ignorant of
scripture yet vain, poor yet proud, and who resorteth to unfair means for
the acquisition of his objects, is a fool. He who, forsaking his own,
concerneth himself with the objects of others, and who practiseth
deceitful means for serving his friends, is called a fool. He who wisheth
for those things that should not be desired, and forsaketh those that may
legitimately be desired, and who beareth malice to those that are
powerful, is regarded to be a foolish soul. He who regardeth his foe as
his friend, who hateth and beareth malice to his friend, and who
committeth wicked deeds, is said to be a person of foolish soul. O bull
of the Bharata race, he who divulgeth his projects, doubteth in all
things, and spendeth a long time in doing what requireth a short time, is
a fool. He who doth not perform the Sraddha for the Pitris, nor
worshippeth the deities, nor acquireth noble-minded friends, is said to
be a person of foolish soul. That worst of men who entereth a place
uninvited, and talketh much without being asked, and reposeth trust on
untrustworthy wights, is a fool. That man who being himself guilty
casteth the blame on others, and who though impotent giveth vent to
anger, is the most foolish of men. That man, who, without knowing his own
strength and dissociated from both virtue and profit, desireth an object
difficult of acquisition, without again adopting adequate means, is said
to be destitute of intelligence. O king, he who punisheth one that is
undeserving of punishment, payeth homage to persons without their
knowledge, and waiteth upon misers, is said to be of little sense. But he
that, having attained immense wealth and prosperity or acquired (vast)
learning, doth not bear himself haughtily, is reckoned as wise. Who,
again, is more heartless than he, who, though possessed of affluence,
eateth himself and weareth excellent robes himself without distributing
his wealth among his dependents? While one person committeth sins, many
reap the advantage resulting therefrom; (yet in the end) it is the doer
alone to whom the sin attacheth while those that enjoy the fruit escape
unhurt. When a bowman shooteth an arrow, he may or may not succeed in
slaying even a single person, but when an intelligent individual applieth
his intelligence (viciously); it may destroy an entire kingdom with the
king. Discriminating the two by means of the one, bring under thy
subjection the three by means of four, and also conquering the five and
knowing the six, and abstaining from the seven, be happy. Poison slayeth
but one person, and a weapon also but one; wicked counsels, however,
destroy an entire kingdom with king and subject. Alone one should not
partake of any savoury viand, nor alone reflect on concerns of profit,
nor alone go upon a journey, nor alone remain awake among sleeping
companions. That Being who is One without a second, and whom, O king,
thou hast not been able to comprehend, is Truth's self, and the Way to
heaven, even like a boat in the ocean. There is one only defect in
forgiving persons, and not another; that defect is that people take a
forgiving person to be weak. That defect, however, should not be taken
into consideration, for forgiveness is a great power. Forgiveness is a
virtue of the weak, and an ornament of the strong. Forgiveness subdueth
(all) in this world; what is there that forgiveness cannot achieve? What
can a wicked person do unto him who carrieth the sabre of forgiveness in
his hand? Fire falling on a grassless ground is extinguished of itself.
And unforgiving individual defileth himself with many enormities.
Righteousness is the one highest good; and forgiveness is the one supreme
peace; knowledge is one supreme contentment; and benevolence, one sole
happiness. Even as a serpent devoureth animals living in holes, the earth
devoureth these two, viz., a king who is incompetent to fight, and a
Brahmana who doth not sojourn to holy places. A man may attain renown in
this world by doing two things, viz., by refraining from harsh speech,
and by disregarding those that are wicked. O tiger among men, these two
have not a will of their own, viz., those women who covet men simply
because the latter are coveted by others of their sex, and that person
who worships another simply because the latter is worshipped by others.
These two are like sharp thorns afflicting the body, viz., the desires of
a poor man, and the anger of the impotent. These two persons never shine
because of their incompatible acts, viz., a householder without exertion,
and a beggar busied in schemes. These two, O king, live (as it were) in a
region higher than heaven itself, viz., a man of power endued with
forgiveness, and poor man that is charitable. Of things honestly got,
these two must be looked upon as misuse, viz., making gifts to the
unworthy and refusing the worthy. These two should be thrown into the
water, tightly binding weights to their necks, viz., a wealthy man that
doth not give away, and a poor man that is proud. These two, O tiger
among men, can pierce the orb itself of the sun, viz., a mendicant
accomplished in yoga, and a warrior that hath fallen in open fight. O
bull of the Bharata race, persons versed in the Vedas have said that
men's means are good, middling, and bad. Men also, O king, are good,
indifferent, and bad. They should, therefore, be respectively employed in
that kind of work for which they may be fit. These three, O king, cannot
have wealth of their own, viz., the wife, the slave, and the son, and
whatever may be earned by them would be his to whom they belong. Great
fear springeth from these three crimes, viz., theft of other's property,
outrage on other's wives, and breach with friend. These three, besides,
being destructive to one's own self, are the gates of hell, viz., lust,
anger, and covetousness. Therefore, every one should renounce them. These
three should never be forsaken even in imminent danger, viz., a follower,
one who seeks protection, saying,--I am thine,--and lastly one who hath
come to your abode. Verily, O Bharata, liberating a foe from distress,
alone amounteth in point of merit, to these three taken together, viz.,
conferring a boon, acquiring a kingdom, and obtaining a son. Learned men
have declared that a king, although powerful, should never consult with
these four, viz., men of small sense, men that are procrastinating, men
that are indolent, and men that are flatterers. O sire, crowned with
prosperity and leading the life of a householder, let these four dwell
with thee, viz., old consanguineous, relatives, high-born persons fallen
into adversity, poor friends, and issueless sisters. On being asked by
the chief of the celestials, Vrihaspati, O mighty king declared four
things capable of fructifying or occurring within a single day, viz., the
resolve of the gods, the comprehensions of intelligent persons, the
humility of learned men, and the destruction of the sinful. These four
that are calculated to remove fear, bring on fear when they are
improperly performed, viz., the Agni-hotra, the vow of silence, study,
and sacrifice (in general). O bull of the Bharata race, these five fires,
should be worshipped with regard by a person, viz., father, mother, fire
(proper), soul and preceptor. By serving these five, men attain great
fame in this world, viz., the gods, the Pitris, men, beggars, and guests.
These five follow thee wherever thou goest, viz., friends, foes, those
that are indifferent, dependants, and those that are entitled to
maintenance. Of the five senses beholding to man, if one springeth a
leak, then from that single hole runneth out all his intelligence, even
like water running out from a perforated leathern vessel. The six faults
should be avoided by a person who wisheth to attain prosperity, viz.,
sleep, drowsiness, fear, anger, indolence and procrastination. These six
should be renounced like a splitting vessel in the sea, viz., a preceptor
that cannot expound the scriptures, a priest that is illiterate, a king
that is unable to protect, a wife that speaketh disagreeable words, a
cow-herd that doth not wish to go to the fields, and a barber that
wisheth to renounce a village for the woods. Verily, those six qualities
should never be forsaken by men, viz., truth, charity, diligence,
benevolence, forgiveness and patience. These six are instantly destroyed,
if neglected, viz., kine, service, agriculture, a wife, learning, and the
wealth of a Sudra. These six forget those who have bestowed obligations
on them, viz., educated disciples, their preceptors; married persons,
their mothers; persons whose desires have been gratified, women; they who
have achieved success, they who had rendered aid; they who have crossed a
river, the boat (that carried them over); and patients that have been
cured, their physicians. Health, unindebtedness, living at home,
companionship with good men, certainty as regards the means of
livelihood, and living without fear, these six. O king, conduce to the
happiness of men. These six are always miserable, viz., the envious, the
malicious, the discontented, the irascible, the ever-suspicious, and
those depending upon the fortunes of others. These six, O king, comprise
the happiness of men, viz., acquirement of wealth, uninterrupted health,
a beloved and a sweet-speeched wife, an obedient son, and knowledge that
is lucrative. He that succeedeth in gaining the mastery over the six that
are always present in the human heart, being thus the master of his
senses, never committeth sin, and therefore suffereth calamity. These six
may be seen to subsist upon other six, viz., thieves, upon persons that
are careless; physicians, on persons that are ailing; women, upon persons
suffering from lust; priests, upon them that sacrifice; a king, upon
persons that quarrel; and lastly men of learning, upon them that are
without it. A king should renounce these seven faults that are productive
of calamity, inasmuch as they are able to effect the ruin of even
monarchs firmly established; these are women, dice, hunting, drinking,
harshness of speech, severity of punishment, and misuse of wealth. These
eight are the immediate indications of a man destined to destruction,
viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a
Brahmana's possessions, taking the life of Brahmana, taking a pleasure in
reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting
them on ceremonious occasions, and giving vent to spite when they ask for
anything. These transgressions a wise man should understand, and
understanding, eschew. These eight, O Bharata, are the very cream of
happiness, and these only are attainable here, viz., meeting with
friends, accession of immense wealth, embracing a son, union for
intercourse, conversation with friends in proper times, the advancement
of persons belong to one's own party, the acquisition of what had been
anticipated, and respect in society. These eight qualities glorify a man,
viz., wisdom, high birth, self-restraint, learning, prowess, moderation
in speech gift according to one's power, and gratitude. This house hath
nine doors, three pillars, and five witnesses. It is presided over by the
soul. That learned man who knoweth all this is truly wise. O
Dhritarashtra, these ten do not know what virtue is viz., the
intoxicated, inattentive, the raving, the fatigued, the angry, the
starving, the hasty, the covetous, the frightened, and the lustful.
Therefore, he that is wise must eschew the company of these. In this
connection is cited the old story about what transpired between Suyodhana
and (Prahlada), the chief of the Asuras in relation to the latter's son.
That king who renounceth lust and anger, who bestoweth wealth upon proper
recipients, and is discriminating, learned, and active, is regarded as an
authority of all men. Great prosperity attends upon that king who knoweth
how to inspire confidence in others, who inflicteth punishment on those
whose guilt hath been proved, who is acquainted with the proper measure
of punishment, and who knoweth when mercy is to be shown. He is a wise
person who doth not disregard even a weak foe; who proceeds with
intelligence in respect of a foe, anxiously watching for an opportunity;
who doth not desire hostilities with persons stronger than himself; and
who displayeth his prowess in season. That illustrious person who doth
not grieve when a calamity hath already come upon him, who exerteth with
all his senses collected, and who patiently beareth misery in season, is
certainly the foremost of persons, and all his foes are vanquished. He
who doth not live away from hope uselessly, who doth not make friends
with sinful persons, who never outrageth another's wife, who never
betrayeth arrogance, and who never committeth a theft or showeth
ingratitude or indulgeth in drinking is always happy. He who never
boastfully striveth to attain the three objects of human pursuit, who
when asked, telleth the truth, who quarreleth not even for the sake of
friends, and who never becometh angry though slighted, is reckoned as
wise. He who beareth not malice towards others but is kind to all, who
being weak disputeth not with others, who speaketh not arrogantly, and
forgeteth a quarrel, is praised everywhere. That man who never assumeth a
haughty mien, who never censureth others praising himself the while, and
never addresseth harsh words to others for getting himself, is ever loved
by all. He who raketh not up old hostilities, who behaveth neither
arrogantly nor with too much humility, and who even when distressed never
committeth an improper act, is considered by respectable men a person of
good conduct. He who exulteth not at his own happiness, nor delighteth in
another's misery, and who repenteth not after having made a gift, is said
to be a man of good nature and conduct. He who desireth to obtain a
knowledge of the customs of different countries, and also the languages
of different nations, and of the usages of different orders of men,
knoweth at once all that is high and low; and wherever he may go, he is
sure to gain an ascendancy over even those that are glad. The intelligent
man who relinquisheth pride, folly, insolence, sinful acts, disloyalty
towards the king, crookedness of behaviour, enmity with many, and also
quarrels with men that are drunk, mad and wicked, is the foremost of his
species. The very gods bestow prosperity upon him who daily practiseth
self-restraint, purification, auspicious rites, worship of the gods,
expiatory ceremonies, and other rites of universal observance. The acts
of that learned man are well-conceived, and well-applied who formeth
matrimonial alliances with persons of equal positions and not with those
that are inferior, who placeth those before him that are more qualified,
and who talketh, behaveth and maketh friendships with persons of equal
position. He who eateth frugally after dividing the food amongst his
dependants, who sleepeth little after working much, and who, when
solicited giveth away even unto his foes, hath his soul under control,
and calamities always keep themselves aloof from him. He whose counsels
are well-kept and well-carried out into practice, and whose acts in
consequence thereof are never known by others to injure men, succeedeth
in securing even his most trifling objects. He who is intent upon
abstaining from injury to all creatures, who is truthful, gentle,
charitable, and pure in mind, shineth greatly among his kinsmen like a
precious gem of the purest ray having its origin in an excellent mine.
That man who feeleth shame even though his faults be not known to any
save himself, is highly honoured among all men. Possessed of a pure heart
and boundless energy and abstracted within himself, he shineth in
consequence of his energy like the very sun. King Pandu consumed by a
(Brahmana's) curse, had five sons born unto him in the woods that are
like five Indras. O son of Ambika, thou hast brought up those children
and taught them everything. They are obedient to thy commands. Giving
them back their just share of the kingdom, O sire, filled with joy, be
thou happy with thy sons. Then, O monarch, thou shalt inspire confidence
in both the gods and men.'"



SECTION XXXIV

"Dhritarashtra said, 'Tell me what may be done by a person that is
sleepless and burning with anxieties, for thou alone amongst us, O child,
art versed in both religion and profit. Advise me wisely, O Vidura. O
thou of magnanimous heart, tell me what is thou deemest to be beneficial
for Ajatasatru and what is productive of good to the Kurus. Apprehending
future evils. I look back only on my previous guilt: I ask thee with
anxious heart, O learned one, tell me what is exactly in Ajatasatru's
mind,'

"Vidura said, 'Even if unasked, one should speak truly, whether his words
be good or bad, hateful or pleasing, unto him whose defeat one doth not
wish. I shall, therefore, say, O king, what is for the good of the Kurus.
I shall say what is both beneficial and consistent with morality. Listen
to me. Do not, O Bharata, set the heart upon means of success that are
unjust and improper. A man of intelligence must not grieve if any purpose
of his doth not succeed, notwithstanding the application of fair and
proper means. Before one engageth in an act, one should consider the
competence of the agent, the nature of the act itself, and its purpose,
for all acts are dependent on these. Considering these one should begin
an act, and not take it up on a sudden impulse. He that is wise should
either do an act or desist from it fully considering his own ability, the
nature of the act, and the consequence also of success. The king who
knoweth not proportion or measure as regards territory, gain, loss,
treasury, population, and punishment, cannot retain his kingdom long. He,
on the other hand, who is acquainted with the measures of these as
prescribed in treatises, being necessarily possessed of the knowledge of
religion and profit, can retain his kingdom. As the stars are affected by
the planets, so is this world affected by the senses, when they are
directed, uncontrolled, to their respective objects. Like the moon during
the lighted fortnight, calamities increase in respect of him who is
vanquished by the five senses in their natural state, which ever lead him
towards various acts. He who wisheth to control his counsellors before
controlling his own self, or to subdue his adversaries before controlling
his counsellors, at last succumbs deprived of strength. He, therefore,
who first subdueth his own self regarding it as a foe, never faileth to
subdue his counsellors and adversaries at last. Great prosperity waiteth
upon him who hath subdued his senses, or controlled his soul, or who is
capable of punishing all offenders, or who acteth with judgment or who is
blessed with patience. One's body, O king, is one's car; the soul within
is the driver; and the senses are its steeds. Drawn by those excellent
steeds, when well-trained, he that is wise, pleasantly performeth the
journey of life, and awake in peace. The horses that are unbroken and
incapable of being controlled, always lead an unskilful driver to
destruction in the course of the journey; so one's senses, unsubdued,
lead only to destruction. The inexperienced wight, who, led by this
unsubdued senses, hopeth to extract evil from good and good from evil,
necessarily confoundeth misery with happiness. He, who, forsaking
religion and profit, followeth the lead of his senses, loseth without
delay prosperity, life, wealth and wife. He, who is the master of riches
but not of his senses, certainly loseth his riches in consequence of his
want of mastery over his senses. One should seek to know one's self by
means of one's own self, controlling one's mind, intellect, and senses,
for one's self is one's friend as, indeed, it is one's own foe. That man,
who hath conquered self by means of self, hath his self for a friend, for
one's self is ever one's friend or foe. Desire and anger, O king, break
through wisdom, just as a large fish breaks through a net of thin cords.
He, who in this world regarding both religion and profit, seeketh to
acquire the means of success, winneth happiness, possessing all he had
sought. He, who, without subduing his five inner foes of mental origin,
wisheth to vanquish other adversaries, is, in fact, overpowered by the
latter. It is seen that many evil-minded kings, owing to want of mastery
over their senses, are ruined by acts of their own, occasioned by the
lust of territory. As fuel that is wet burneth with that which is dry, so
a sinless man is punished equally with the sinful in consequence of
constant association with the latter. Therefore, friendship with the
sinful should be avoided. He that, from ignorance, faileth to control his
five greedy foes, having five distinct objects, is overwhelmed by
calamities. Guilelessness and simplicity, purity and contentment,
sweetness of speech and self-restraint, truth and steadiness,--these are
never the attributes of the wicked. Self-knowledge and steadiness,
patience and devotion to virtue, competence to keep counsels and
charity,--these,--O Bharata, never exist in inferior men. Fools seek to
injure the wise by false reproaches and evil speeches, The consequence
is, that by this they take upon themselves the sins of the wise, while
the latter, freed from their sins, are forgiven. In malice lieth the
strength of the wicked; in criminal code, the strength of kings, in
attentions of the weak and of women; and in forgiveness that of the
virtuous. To control speech, O king, is said to be most difficult. It is
not easy to hold a long conversation uttering words full of meaning and
delightful to the hearers. Well-spoken speech is productive of many
beneficial results; and ill-spoken speech, O king, is the cause of evils.
A forest pierced by arrows, or cut down by hatchets may again grow, but
one's heart wounded and censured by ill-spoken words never recovereth.
Weapons, such as arrows, bullets, and bearded darts, can be easily
extracted from the body, but a wordy dagger plunged deep into the heart
is incapable of being taken out. Wordy arrows are shot from the mouth;
smitten by them one grieveth day and night. A learned man should not
discharge such arrows, for do they not touch the very vitals of others.
He, to whom the gods ordain defeat, hath his senses taken away, and it is
for this that he stoopeth to ignoble deeds. When the intellect becometh
dim and destruction is nigh, wrong, looking like right., firmly sticketh
to the heart. Thou dost not clearly see it, O bull of the Bharata race,
that clouded intellect hath now possessed thy sons in consequence of
their hostility to the Pandavas. Endued with every auspicious mark and
deserving to rule the three worlds, Yudhishthira is obedient to thy
commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of
all thy sons, Yudhishthira is the foremost of all thy heirs. Endued with
energy and wisdom, and acquainted with the truths of religion and profit,
Yudhishthira, that foremost of righteous men, hath, O king of kings,
suffered much misery out of kindness and sympathy, in order to preserve
thy reputation."



SECTION XXXV

"Dhritarashtra said, 'O thou of great intelligence, tell me again words
such as these, consistent with religion and profit. My thirst for hearing
them is not quenched. What thou sayst is charming!"

"Vidura said, 'Ablution in all the holy places and kindness to all
creatures,--these two are equal. Perhaps, kindness to all creatures
surpasseth the former. O master, show kindness unto all thy sons, for by
that winning great fame in this world, thou wilt have heaven hereafter.
As long as a man's good deeds are spoken of in this world, so long, O
tiger among men, is he glorified in heaven. In this connection is cited
an old story about the conversation between Virochana and Sudhanwan, both
suitors for Kesini's hand. Once on a time, O king, there was a maiden of
the name of Kesini, unrivalled for beauty; moved by the desire of
obtaining a good husband, she resolved to choose her lord in Swayamvara.
Then one of the sons of Diti, Virochana by name, went to that spot,
desirous of obtaining the maiden. Beholding that chief of the Daityas,
Kesini addressed him, saying, 'Are Brahmanas superior, O Virochana, or
are the sons of Diti superior? And why also should not Sudhanwan sit on
the sofa?' Virochana said, 'Sprung from Prajapati himself, we, O Kesini,
are the best and at the top of all creatures, and this world is ours
without doubt. Who are the gods, and who are the Brahmanas?' Kesini said,
'We will, O Virochana, stay here in this very pavilion. Sudhanwan will
come here on the morrow, and let me see both of you sitting together.'
Virochana said, 'O amiable and timid girl, I will do what thou sayst.
Thou wilt behold Sudhanwan and myself met together in the morning.'

"Vidura continued, 'When the night had passed away and the solar disc had
risen, Sudhanwan, O best of kings, came to that place where, O master,
Virochana was waiting with Kesini. And Sudhanwan saw there both
Prahlada's son and Kesini. And beholding the Brahmana arrived, Kesini, O
bull of the Bharata race, rising up from hers, offered him a seat, water
to wash his feet, and Arghya. And asked by Virochana (to share his seat)
Sudhanwan said, 'O son of Prahlada, I touch thy excellent golden seat. I
cannot, however, suffer myself to be regarded as thy equal, and sit on it
with thee.' Virochana said, 'A piece of wooden plank, an animal skin, or
a mat of grass or straw,--these only, O Sudhanwan, are fit for thee. Thou
deservest not, however, the same seat with me.' Sudhanwan said, 'Father
and son. Brahmanas of the same age and equal learning, two Kshatriyas,
two Vaisyas and two Sudras, can sit together on the same seat, Except
these, no other can sit together. Your father used to pay his regards to
me, taking a seat lower than that occupied by me. Thou art a child,
brought tip in every luxury at home and thou understandest nothing.'
Virochana said, 'Staking all the gold, kine, horses, and every other kind
of wealth that we have among the Asuras, let us, O Sudhanwan, ask them
this question that are able to answer.' Sudhanwan said, 'Let alone your
gold, kine, and heroes, O Virochana? Making our lives forfeited, we will
ask them this question that are competent.' Virochana said, 'Wagering our
lives where shall we go? I will not appear before any of the gods and
never before any among men.' Sudhanwan said, 'Having wagered our lives,
we will approach thy father, for he, Prahlada, will never say an untruth
even for the sake of his son.'

"Vidura continued, 'Having thus laid a wager, Virochana and Sudhanwan,
both moved by rage, proceeded to that place where Prahlada was. And
beholding them together, Prahlada said, 'These two who had never before
been companions, are now seen together coming hither by the same road,
like two angry snakes. Have ye now become companions,--ye who were never
companions before? I ask thee, O Virochana, has there been friendship
between thee and Sudhanwan?' Virochana said, 'There is no friendship
between me and Sudhanwan. On the other hand, we have both wagered our
lives. O chief of the Asuras, I shall ask thee a question, do not answer
it untruly!' Prahlada said, 'Let water, and honey and curds, be brought
for Sudhanwan. Thou deservest our worship, O Brahmana. A white and fat
cow is ready for thee.' Sudhanwan said, 'Water and honey and curds, have
been presented to me on my way hither. I shall ask thee a question.
Prahlada, answer it truly! are Brahmanas superior, or is Virochana
superior?' Prahlada said, O Brahmana, this one is my only son. Thou also
art present here in person. How can one like us answer a question about
which ye two have quarrelled? Sudhanwan said, 'Give unto thy son thy kine
and other precious wealth that thou mayst have, but, O wise one, thou
shouldst declare the truth when we two are disputing about it.' Prahlada
said, 'How doth that misuser of his tongue suffer, O Sudhanwan, who
answereth not truly but falsely, a question that is put to him? I ask
thee this.' Sudhanwan said, 'The person that misuseth his tongue suffers
like the deserted wife, who pineth, at night, beholding her husband
sleeping in the arms of a co-wife; like a person who hath lost at dice,
or who is weighed down with an unbearable load of anxieties. Such a man
hath also to stay, starving outside the citygates, into which his
admission is barred. Indeed, he that giveth false evidence is destined to
always find his foes. He that speaketh a lie on account of an animal,
casteth down from heaven five of his sires of the ascending order. He
that speaketh a lie on account of a cow casteth down from heaven ten of
his ancestors. A lie on account of a horse causeth the downfall of a
hundred; and a lie on account of a human being, the downfall of a
thousand of one's sires of the ascending order. An untruth on account of
gold ruineth the members of one's race both born and unborn, while an
untruth for the sake of land ruineth everything. Therefore, never speak
an untruth for the sake of land.' Prahlada said, 'Angiras is superior to
myself, and Sudhanwan is superior to thee, O Virochana. Mother also of
Sudhanwan is superior to thy mother; therefore, thou, O Virochana, hath
been defeated by Sudhanwan. This Sudhanwan is now the master of thy life.
But, O Sudhanwan, I wish that thou shouldst grant Virochana his life.'
Sudhanwan said, 'Since, O Prahlada, thou hast preferred virtue and hast
not, from temptation, said an untruth, I grant thy son his life that is
dear to thee. So here is thy son Virochana, O Prahlada, restored by me to
thee. He shall, however, have to wash my feet in the presence of the
maiden Kesini.'

"Vidura continued, 'For these reasons, O king of kings, it behoveth thee
not to say an untruth for the sake of land. Saying an untruth from
affection for thy son, O king, hasten not to destruction, with all thy
children and counsellors. The gods do not protect men, taking up clubs in
their hands after the manner of herdsmen; unto those, however, they wish
to protect, they grant intelligence. There is no doubt that one's objects
meet with success in proportion to the attention he directs to
righteousness and morality. The Vedas never rescue from sin a deceitful
person living by falsehood. On the other hand, they forsake him while he
is on his death-bed, like newly fledged birds forsaking their nests.
Drinking, quarrels, enmity with large numbers of men, all connections
with connubial disputes, and severance of relationship between husband
and wife, internal dissensions, disloyalty to the king,--these and all
paths that are sinful, should, it is said, be avoided. A palmist, a thief
turned into a merchant, a fowler, a physician, an enemy, a friend, and a
minstrel, these seven are incompetent as witness. An Agnihotra performed
from motives of pride, abstention from speech, practised from similar
motives, study and sacrifice from the same motives,--these four, of
themselves innocent, become harmful when practised unduly. One that
setteth fire to a dwelling house, an administerer of poison, a pander, a
vendor of the Soma-juice, a maker of arrows, an astrologer, one that
injureth friends, an adulterer, one that causeth abortion, a violater of
his preceptor's bed, a Brahmana addicted to drink, one that is
sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas,
and taker of bribes, one whose investiture with the sacred thread has
been delayed beyond the prescribed age, one that secretly slayeth cattle,
and one that slayeth him who prayeth for protection,--these all are
reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is
tested by fire; a well-born person, by his deportment; an honest man, by
his conduct. A brave man is tested during a season of panic; he that is
self-controlled, in times of poverty; and friends and foes, in times of
calamity and danger. Decrepitude destroyeth beauty; ambitious hopes,
patience; death, life, envy, righteousness, anger, prosperity,
companionship with the low, good behaviour; lust, modesty, and pride,
everything. Prosperity taketh its birth in good deeds, groweth in
consequence of activity, driveth its roots deep in consequence of skill,
and acquireth stability owing to self-control. Wisdom, good lineage,
self-control, acquaintance with the scriptures, prowess, absence of
garrulity, gift to the extent of one's power, and grateful ness,--these
eight qualities shed a lustre upon their possessor. But, O sire, there is
one endowment which alone can cause all these attributes to come
together; the fact is, when the king honoureth a particular person, the
royal favour can cause all these attributes to shed their lustre (on the
favourite). Those eight, O king, in the world of men, are indications of
heaven. Of the eight (mentioned below) four are inseparably connected,
with the good, and four others are always followed by the good. The first
four which are inseparably connected with the good, are sacrifice, gift,
study and asceticism, while the other four that are always followed by
the good, are self-restraint, truth, simplicity, and abstention from
injury to all.

'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and
contentment constitute the eight different paths of righteousness. The
first four of these may be practised from motives of pride, but the last
four can exist only in those that are truly noble. That is no assembly
where there are no old men, and they are not old who do not declare what
morality is. That is not morality which is separated from truth, and that
is not truth which is fraught with deceit. Truth, beauty, acquaintance
with the scriptures, knowledge, high birth, good behaviour, strength,
wealth, bravery, and capacity for varied talk,--these ten are of heavenly
origin. A sinful person, by committing sin, is overtaken by evil
consequences. A virtuous man, by practising virtue, reapeth great
happiness. Therefore, a man, rigidly resolved, should abstain from sin.
Sin, repeatedly perpetrated, destroyeth intelligence; and the man who
hath lost intelligence, repeatedly committeth sin. Virtue, repeatedly
practised, enhanceth intelligence; and the man whose intelligence hath
increased, repeatedly practiseth virtue. The virtuous man, by practising
virtue, goeth to regions of blessedness. Therefore, a man should, firmly
resolved, practise virtue. He that is envious, he that injureth others
deeply, he that is cruel, he that constantly quarreleth, he that is
deceitful, soon meeteth with great misery for practising these sins. He
that is not envious and is possessed of wisdom, by always doing what is
good, never meeteth with great misery; on the other hand, he shineth
everywhere. He that draweth wisdom from them that are wise is really
learned and wise. And he that is wise, by attending to both virtue and
profit, succeedeth in attaining to happiness. Do that during the day
which may enable thee to pass the night in happiness; and do that during
eight months of the year which may enable thee to pass the season of
rains happily. Do that during youth which may ensure a happy old age; and
do that during thy whole life here which may enable thee to live happily
hereafter. The wise prize that food which is easily digested, that wife
whose youth hath passed away, that hero who is victorious and that
ascetic whose efforts have been crowned with success. The gap that is
sought to be filled by wealth acquired wrongfully, remaineth uncovered,
while new ones appear in other places. The preceptor controlleth them
whose souls are under their own control; the king controlleth persons
that are wicked; while they that sin secretly have their controller in
Yama, the son of Vivaswat. The greatness of Rishis, of rivers, of
river-banks, of high-souled men, and the cause of woman's wickedness,
cannot be ascertained. O king, he that is devoted to the worship of the
Brahmanas, he that giveth away, he that behaveth righteously towards his
relatives, and the Kshatriya that behaveth nobly, rule the earth for
ever. He that is possessed of bravery, he that is possessed of learning,
and he that knows how to protect others,--these three are always able to
gather flowers of gold from the earth. Of acts, those accomplished by
intelligence are first; those accomplished by the arms, second; those by
the thighs, and those by bearing weights upon the head, are the very
worst. Reposing the care of thy kingdom on Duryodhana, on Sakuni, on
foolish Dussasana, and on Karna, how canst thou hope for prosperity?
Possessed of every virtue, the Pandavas, O bull of the Bharata race,
depend on thee as their father. O, repose thou on them as on thy sons!"



SECTION XXXVI

"Vidura said, 'In this connection is cited the old story of the discourse
between the son of Atri and the deities called Sadhyas is as heard by us.
In days of old, the deities known by the name of Sadhyas questioned the
highly wise and great Rishi of rigid vows (the son of Atri), while the
latter was wandering in the guise of one depending on eleemosynary
charity for livelihood. The Sadhyas said, 'We are, O great Rishi, deities
known as Sadhyas. Beholding thee, we are unable to guess who thou art. It
seemeth to us, however, that thou art possessed of intelligence and
self-control in consequence of acquaintance with the scriptures. It,
therefore, behoveth thee to discourse to us in magnanimous words fraught
with learning.' The mendicant Rishi answered, 'Ye immortals, it hath been
heard by me that by untying all the knots in the heart by the aid of
tranquillity, and by mastery over all the passions, and observance of
true religion, one should regard both the agreeable and the disagreeable
like his own self. One should not return the slanders or reproaches of
others for the pain that is felt by him who beareth silently, consumeth
the slanderer; and he that beareth, succeedeth also in appropriating the
virtues of the slanderer. Indulge not in slanders and reproaches. Do not
humiliate and insult others. Quarrel not with friends. Abstain from
companionship with those that are vile and low. Be not arrogant and
ignoble in conduct. Avoid words that are harsh and fraught with anger.
Harsh words burn and scorch the very vitals, bones, heart, and the very
sources of the life of men. Therefore, he, that is virtuous, should
always abstain from harsh and angry words. That worst of men is of harsh
and wrathful speech, who pierceth the vitals of others with wordy thorns,
beareth hell in his tongue, and should ever be regarded as a dispenser of
misery to men. The man that is wise, pierced by another's wordy arrows,
sharp-pointed and smarting like fire or the sun, should, even if deeply
wounded and burning with pain, bear them patiently remembering that the
slanderer's merits become his. He that waiteth upon one that is good or
upon one that is wicked, upon one that is possessed of ascetic merit or
upon one that is a thief, soon taketh the colour from that companion of
his, like a cloth from the dye in which it is soaked. The very gods
desire his company, who, stung with reproach, returneth if not himself
nor causeth others to return it, or who being struck doth not himself
return the blow nor causeth other to do it, and who wisheth not the
slightest injury to him that injureth him. Silence, it is said, is better
than speech, if speak you must, then it is better to say the truth; if
truth is to be said, it is better to say what is agreeable; and if what
is agreeable is to be said, then it is better to say what is consistent
with morality. A man becometh exactly like him with whom he liveth, or
like him whom he regardeth, or like that which he wisheth to be. One is
freed from those things from which one abstaineth, and if one abstaineth
from everything he hath not to suffer even the least misery. Such a man
neither vanquisheth others, nor is vanquished by others. He never
injureth nor opposeth others. He is unmoved by praise or blame. He
neither grieveth nor exalteth in joy. That man is regarded as the first
of his species who wisheth for the prosperity of all and never setteth
his heart on the misery of others, who is truthful in speech, humble in
behaviour, and hath all his passions under control. That man is regarded
as a mediocre in goodness who never consoleth others by saying what is
not true; who giveth having promise; and who keepeth an eye over the
weakness of others. These, however, are the indications of a bad man,
viz., incapacity to be controlled; liability to be afflicted by dangers;
proneness to give way to wrath, ungratefulness; inability to become
another's friend, and wickedness of heart. He too is the worst of men,
who is dissatisfied with any good that may come to him from others who is
suspicious of his own self, and who driveth away from himself all his
true friends. He that desireth prosperity to himself, should wait upon
them that are good, and at times upon them that are indifferent, but
never upon them that are bad. He that is wicked, earneth wealth, it is
true, by putting forth his strength, by constant effort, by intelligence,
and by prowess, but he can never win honest fame, nor can he acquire the
virtues and manners of high families (in any of which he may be born).'

"Dhritarashtra said, 'The gods, they that regard both virtue and profit
without swerving from either, and they that are possessed of great
learning, express a liking for high families. I ask thee, O Vidura, this
question,--what are those families that are called high?'

"Vidura said, 'Asceticism, self-restraint, knowledge of the Vedas,
sacrifices, pure marriages, and gifts of food,--those families in which
these seven exist or are practised duly, are regarded as high. There are
high families who deviate not from the right course whose deceased
ancestors are never pained (by witnessing the wrong-doings of their
descendants), who cheerfully practise all the virtues, who desire to
enhance the pure fame of the line in which they are born, and who avoid
every kind of falsehood. Families that are high, fall down and become low
owing to the absence of sacrifices, impure marriages, abandonment of the
Vedas, and insults offered to Brahmanas. High families fall off and
become low owing to their members disregarding or speaking ill of
Brahmanas, or to the misappropriation, O Bharata, of what had been
deposited with them by others. Those families that are possessed of
members, wealth and kine, are not regarded as families if they be wanting
in good manners and conduct, while families wanting in wealth but
distinguished by manners and good conduct are regarded as such and win
great reputation. Therefore, should good manners and good conduct be
maintained with care, for, as regards wealth, it cometh or goeth. He that
is wanting in wealth is not really wanting, but he that is wanting in
manners and conduct is really in want. Those families that abound in kine
and other cattle and in the produce of the field are not really worthy of
regard and fame if they be wanting in manners and conduct. Let none in
our race be a fomenter of quarrels, none serve a king as minister, none
steal the wealth of others, none provoke intestine dissensions, none be
deceitful or false in behaviour, and none eat before serving the Rishis,
the gods, and guests. He, in our race, who slayeth Brahmanas, or
entertaineth feelings of aversion towards them, or impedeth or otherwise
injureth agriculture, doth not deserve to mix with us. Straw (for a
seat), ground (for sitting upon), water (to wash the feet and face), and,
fourthly sweet words,--these are never wanting in the houses of the good.
Virtuous men devoted to the practice of righteous acts, when desirous of
entertaining (guests), have these things ready for being offered with
reverence. As the Sandal tree, O king, though thin, is competent to bear
weights which timbers of other trees (much thicker) cannot; so they that
belong to high families are always able to bear the weight of great cares
which ordinary men cannot. He is no friend whose anger inspireth fear, or
who is to be waited upon with fear. He, however, on whom one can repose
confidence as on a father, is a true friend. Other friendships are
nominal connection. He that beareth himself as a friend, even though
unconnected by birth of blood, is a true friend, a real refuge, and a
protector. He, whose heart is unsteady, or who doth not wait upon the
aged, or who is of a restless disposition cannot make friends. Success
(in the attainment of objects) forsaketh the person whose heart is
unsteady, or who hath no control over his mind, or who is a slave of his
senses, like swans forsaking a tank whose waters have dried up. They that
are of weak minds suddenly give way to anger and are gratified without
sufficient cause; they are like clouds that are so inconstant. The very
birds of prey abstain from touching the dead bodies of those who having
been served and benefited by friends, show ingratitude to the latter.
Beest thou poor or beest thou rich, thou shouldst honour thy friends.
Until some service is asked, the sincerity or otherwise of friends cannot
be known. Sorrow killeth beauty; sorrow killeth strength; sorrow killeth
the understanding; and sorrow bringeth on disease. Grief, instead of
helping the acquisition of his object, drieth up the body, and maketh
one's foes glad. Therefore, do not yield to grief, Men repeatedly die and
are reborn; repeatedly they wither away and grow; repeatedly they ask
others for help, and they themselves are asked for help; repeatedly they
lament and are lamented. Happiness and misery, plenty and want, gain and
loss, life and death, are shared by all in due order. Therefore, he that
is self-controlled should neither exult in joy nor repine in sorrow. The
six senses are always restless. Through the most predominant one amongst
them one's understanding escapeth in proportion to the strength it
assumes, like water from a pot through its holes.'

"Dhritarashtra said, 'King Yudhishthira who is like a flame of fire, has
been deceived by me. He will surely exterminate in battle all my wicked
sons. Everything, therefore, seems to me to be fraught with danger, and
my mind is full of anxiety, O thou of great intelligence, tell me such
words as may dispel my anxiety.'

"Vidura said, 'O sinless one, in nothing else than knowledge and
asceticism, in nothing else than restraining the senses, in nothing else
than complete abandonment of avarice, do I see thy good. Fear is
dispelled by self-knowledge; by asceticism one winneth what is great and
valuable; by waiting upon superiors learning is acquired; and peace is
gained by self-restraint. They that desire salvation without having
acquired the merit attainable by gifts, or that which is attainable by
practising the ritual of the Vedas, do not sojourn through life, freed
from anger and aversion. The happiness that may be derived from a
judicious course of study, from a battle fought virtuously, from ascetic
austerities performed rigidly, always increaseth at the end. They that
are no longer in peace with their relatives, obtain no steep even if they
have recourse to well-made beds; nor do they, O king, derive any plea.
sure from women, or the laudatory hymns of bards and eulogists. Such
persons can never practise virtue. Happiness can never be theirs, in this
world. Honours can never be theirs, and peace hath no charm for them.
Counsels that are for their benefit please them not. They never acquire
what they have not, nor succeed in retaining what they have, O king,
there is no other end for such men save destruction. As milk is possible
in kine, asceticism in Brahmanas, and inconstancy in women, so fear is
possible from relatives. Numerous thin threads of equal length, collected
together, are competent to bear, from the strength of numbers, the
constant rolling of the shuttle-cock over them. The case is even so with
relatives that are good, O bull of the Bharata race, separated from one
another, burning brands produce only smoke; but brought together they
blaze forth into a powerful flame. The case is even so, O Dhritarashtra,
with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas,
women, relatives, and kine, soon fall off their stalks, like fruits that
are ripe. And the tree that stands singly, though gigantic and strong and
deep-rooted, hath its trunk soon smashed and twisted by a mighty wind.
Those trees, however, that grow in close compact are competent owing to
mutual dependence to resist winds more violent still. Thus he that is
single, however, endowed with all the virtues, is regarded by foes as
capable of being vanquished like an isolated tree by the wind. Relatives,
again, in consequence of mutual dependence and mutual aid, grow together,
like lotus-stalks in a lake. These must never be slain, viz., Brahmanas,
kine, relatives, children, women, those whose food is eaten, and those
also that yield by asking for protection. O king, without wealth no good
quality can show itself in a person. If, however, thou art in health,
thou canst achieve thy good, for he is dead who is unhealthy and ill. O
king, anger is a kind of bitter, pungent, acrid, and hot drink, painful
in its consequences: it is a kind of headache not born of any physical
illness, and they that are unwise can never digest it. Do thou, O king,
swallow it up and obtain peace. They that are tortured by disease have no
liking for enjoyments, nor do they desire any happiness from wealth. The
sick, however, filled with sorrow, know not what happiness is or what the
enjoyments of wealth are. Beholding Draupadi won at dice, I told thee
before, O king, these words,--They that are honest avoid deceit in play.
Therefore, stop Duryodhana! Thou didst not, however, act according to my
words. That is not strength which is opposed to softness. On the other
hand, strength mixed with softness constitutes true policy which should
ever be pursued. That prosperity which is dependent on crookedness alone
is destined to be destroyed. That prosperity, however, which depends on
both strength and softness, descends to sons and grandsons in tact. Let,
therefore, thy sons cherish the Pandavas, and the Pandavas also cherish
thy sons. O king, let the Kurus and the Pandavas, both having same
friends and same foes, live together in happiness and prosperity. Thou
art, today, O king, the refuge of the sons of Kuru. Indeed, the race of
Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame
unsullied, cherish thou the children of Pandu, afflicted as they are with
the sufferings of exile. O descendant of Kuru, make peace with the sons
of Pandu. Let not thy foes discover thy holes. They all, O god among men,
are devoted to truth. O king of men, withdraw Duryodhana from his evil
ways.'"



SECTION XXXVII

"Vidura said, 'O son of Vichitravirya, Manu, the son of the Self-created,
hath, O king, spoken of the following seven and ten kinds of men, as
those that strike empty space with their fists, or seek to bend the
vapoury bow of Indra in the sky, or desire to catch the intangible rays
of the sun. These seven and ten kinds of foolish men are as follow: he
who seeketh to control a person that is incapable of being controlled; he
who is content with small gains; he who humbly pays court to enemies; he
who seeks to restrain women's frailty; he who asketh him for gifts who
should never be asked; he who boasteth, having done anything; he who,
born in a high family, perpetrateth an improper deed; he who being weak
always wageth hostilities with one that is powerful; he who talketh to a
person listening scoffingly; he who desireth to have that which is
unattainable; he who being a father-in-law, jesteth with his
daughter-in-law; he who boasteth at having his alarms dispelled by his
daughter-in-law; he who scattereth his own seeds in another's field; he
who speaketh ill of his own wife; he who having received anything from
another sayeth that he doth not remember it, he who, having given away
anything in words in holy places, boasteth at home when asked to make
good his words, and he who striveth to prove the truth of what is false.
The envoys of Yama, with nooses in hand, drag those persons to hell. One
should behave towards another just as that other behaveth towards him.
Even this is consistent with social polity. One may behave deceitfully
towards him that behaveth deceitfully, but honestly towards him that is
honest in his behaviour. Old age killeth beauty; patience, hope; death,
life; the practice of virtue, worldly enjoyments; lust, modesty;
companionship with the wicked, good behaviour; anger, prosperity; and
pride, everything.'

"Dhritarashtra said, 'Man hath been spoken of in all the Vedas as having
hundred years for the period of his life. For what reason then, do not
all men attain the allotted period?'

"Vidura said, 'Excess of pride, excess in speech, excess in eating,
anger, the desire of enjoyment, and intestine dissensions,--these, O
king, are six sharp swords that cut off the period of life allotted to
creatures. It is these which kill men, and not death. Knowing this,
blessed be thou!'

'He who appropriates to himself the wife of one who hath confided in him;
he who violates the bed of his preceptor; that Brahmana, O Bharata, who
becomes the husband of a Sudra woman, or drinks wines; he who commendeth
Brahmanas or becometh their master, or taketh away the lands that support
them; and he who taketh the lives of those who yield asking for
protection, are all guilty of the sin of slaying Brahmanas. The Vedas
declare that contact with these requires expiation. He that accepts the
teaching of the wise; he that is acquainted with the rules of morality;
he that is liberal; he that eateth having first dedicated the food to the
gods and Pitris; he that envieth none; he that is incapable of doing
anything that injureth others; he that is grateful, truthful, humble and
learned, succeedeth in attaining to heaven.

'They are abundant, O king, that can always speak agreeable words. The
speaker, however, is rare, as also the hearer, of words that are
disagreeable but medicinal. That man who, without regarding what is
agreeable or disagreeable to his master but keeping virtue alone in view,
sayeth what is unpalatable, but medicinal, truly addeth to the strength
of the king. For the sake of the family a member may be sacrificed; for
the sake of the village, a family may be sacrificed; for the sake of a
kingdom a village may be sacrificed; and for the sake of one's soul, the
whole earth may be sacrificed. One should protect his wealth in view of
the calamities that may overtake him; by his wealth one should protect
his wives, and by both his wealth and wives one should protect his own
self. From very olden times it hath been seen that gambling provoketh
quarrels. Therefore, he that is wise, should not resort to it even in
jest. O son of Pratipa, at the time of that gambling match I told thee, O
king--this is not proper. But, O son of Vichitravirya, like medicine to a
sick man, those words of mine were not agreeable to thee. O king, thou
desirest to vanquish the sons of Pandu, who are just as peacocks of
variegated plumage, whereas thy sons are all as crows. Forsaking lions
thou art protecting jackals! O king, when the time cometh, thou wilt have
to grieve for all this. That master, O sire, who doth not give vent to
his displeasure with devoted servants zealously pursuing his good,
enlisteth the confidence of his servants. In fact, the latter adhere to
him even in distress. By confiscating the grants to one's servants or
stopping their pay, one should not seek to amass wealth, for even
affectionate counsellors deprived of their means of life and enjoyment,
turn against him and leave him (in distress). Reflecting first on all
intended acts and adjusting the wages and allowances of servants with his
income and expenditure, a king should make proper alliances, for there is
nothing that cannot be accomplished by alliances. That officer who fully
understanding the intentions of his royal master dischargeth all duties
with alacrity, and who is respectable himself and devoted to his master,
always telleth what is for his master's good, and who is fully acquainted
with the extent of his own might and with that also of those against,
whom he may be engaged, should be regarded by the king as his second
self. That servant, however, who commanded (by his master) disregardeth
the latter's injunctions and who enjoined to do anything refuseth to
submit, proud as he is of his own intelligence and given to arguing
against his master, should be got rid of without the least delay. Men of
learning say that a servant should be endued with these eight qualities,
viz., absence of pride, ability, absence of procrastination, kindness,
cleanliness, incorruptibility, birth in a family free from the taint of
disease, and weightiness of speech. No man should confidently enter an
enemy's house after dusk even with notice. One should not at night lurk
in the yard of another's premises, nor should one seek to enjoy a woman
to whom the king himself might make love. Never set thyself against the
decision to which a person hath arrived who keepeth low company and who
is in the habit of consulting all he meeteth. Never tell him,--I do not
believe thee,--but assigning some reason send him away on a pretext. A
king who is exceedingly merciful, a woman of lewd character, the servant
of a king, a son, a brother, a widow having an infant son one serving in
the army, and one that hath suffered great losses, should never be
engaged in pecuniary transactions of lending or borrowing. These eight
qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance
with scriptures, self-restraint, prowess, moderation in speech, gift to
the extent of one's power, and gratefulness. These high qualities, O
sire, are necessarily brought together by one only by gifts. When the
king favours a person, that incident (of royal favour) bringeth in all
others and holdeth them together. He that performeth ablutions winneth
these ten, viz., strength, beauty, a clear voice, capacity to utter all
the alphabetical sounds, delicacy of touch, fineness of scent,
cleanliness, gracefulness, delicacy of limbs, and beautiful women. He
that eateth sparingly winneth these six, viz., health, long life, and
ease; his progeny also becometh healthy, and nobody reproacheth him for
gluttony. One should not give shelter to these in his house, viz., one
that always acteth improperly, one that eateth too much, one that is
hated by all, one that is exceedingly deceitful, one that is cruel, one
that is ignorant of the proprieties of time and place, and one that
dresseth indecently. A person, however distressed, should never solicit a
miser for alms, or one that speaketh ill of others, or one that is
unacquainted with the shastras, or a dweller in the woods, or one that is
cunning, or one that doth not regard persons worthy of regard, or one
that is cruel, or one that habitually quarrels with others, or one that
is ungrateful. A person should never wait upon these six worst of men,
viz., one that is a foe, one that always errs, one that is wedded to
falsehood, one that is wanting in devotion to the gods, one that is
without affection, and one that always regards himself competent to do
everything. One's purposes depend (for their success) on means; and means
are dependent, again, on the nature of the purposes (sought to be
accomplished by them). They are intimately connected with each other, so
that success depends on both. Begetting sons and rendering them
independent by making some provision for them, and bestowing maiden
daughters on eligible persons, one should retire to the woods, and desire
to live as a Muni. One should, for obtaining the favours of the Supreme
Being, do that which is for the good of all creatures as also for his own
happiness, for it is this which is the root of the successful of all
one's objects. What anxiety hath he for a livelihood that hath
intelligence, energy, prowess, strength, alacrity and perseverance?

'Behold the evils of a rupture with the Pandavas which would sadden the
very gods with Sakra. These are, first, enmity between them that are all
thy sons; secondly, a life of continued anxiety; thirdly, the loss of the
fair fame of the Kurus; and lastly, the joy of those that are thy
enemies. The wrath of Bhishma, O thou of the splendour of Indra, of
Drona, and the king Yudhishthira, will consume the whole world, like a
comet of large proportions falling transversely on the earth. Thy hundred
sons and Karna and the sons of Pandu can together rule the vast earth
with the belt of the seas. O king, the Dhartarashtras constitute a forest
of which the Pandavas are, I think, tigers. O, do not cut down that
forest with its tigers! O, let not the tigers be driven from that forest!
There can be no forest without tigers, and no tigers without a forest.
The forest shelters the tigers and tigers guard the forest!'

They that are sinful never seek so much to ascertain the good qualities
of others as to ascertain their faults. He that desires the highest
success in all matters connected with worldly profit, should from the
very beginning practise virtue, for true profit is never separated from
heaven. He whose soul hath been dissociated from sin and firmly fixed on
virtue, hath understood all things in their natural and adventitious
states; he that followeth virtue, profit, and desire, in proper seasons,
obtaineth, both here and hereafter, a combination of all three. He that
restraineth the force of both anger and joy, and never, O king, loseth
his senses under calamities, winneth prosperity. Listen to me, O king.
Men are said to have five different kinds of strength, Of these, the
strength of arms is regarded to be of the most inferior kind. Blessed be
thou, the acquisition of good counsellors is regarded as the second kind
of strength. The wise have said that the acquisition of wealth is the
third kind of strength. The strength of birth, O king, which one
naturally acquireth from one's sires and grandsires, is regarded as the
fourth kind of strength. That, however, O Bharata, by which all these are
won, and which is the foremost of all kinds of strength, is called the
strength of the intellect. Having provoked the hostility of a person who
is capable of inflicting great injury on a fellow creature, one should
not gather assurance from the thought that one liveth at a distance from
the other. Who that is wise that can place his trust on women, kings,
serpents, his own master, enemies, enjoyments, and period of life? There
are no physicians nor medicines for one that hath been struck by the
arrow of wisdom. In the case of such a person neither the mantras of
homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor
any of the antidotes of poison, are of any efficacy. Serpents, fire,
lions, and consanguineous relatives,--none of these, O Bharata, should be
disregarded by a man; all of these are possessed of great power. Fire is
a thing of great energy in this world. It lurketh in wood and never
consumeth it till it is ignited by others. That very fire, when brought
out by friction, consumeth by its energy not only the wood in which it
lurketh, but also an entire forest and many other things. Men of high
lineage are just like fire in energy. Endued with forgiveness, they
betray no outward symptoms of wrath and are quiet like fire in wood.
Thou, O king, with thy sons art possessed of the virtue of creepers, and
the sons of Pandu are regarded as Sala trees. A creeper never groweth
unless there is a large tree to twine round. O king, O son of Ambika, thy
son is as a forest. O sire, know that the Pandavas are the lions of that
forest. Without its lions the forest is doomed to destruction, and lions
also are doomed to destruction without the forest (to shelter them).'"



SECTION XXXVIII

"Vidura said, 'The heart of a young man, when an aged and venerable
person cometh to his house (as a guest), soareth aloft. By advancing
forward and saluting him, he getteth it back. He that is self-controlled,
first offering a seat, and bringing water and causing his guest's feet to
be washed and making the usual enquiries of welcome, should then speak of
his own affairs, and taking everything into consideration, offer him
food. The wise have said that man liveth in vain in whose dwelling a
Brahmana conversant with mantras doth not accept water, honey and curds,
and kine from fear of being unable to appropriate them, or from
miserliness and unwillingness with which the gifts are made. A physician,
a maker of arrows, even one that hath given up the vow of Brahmacharya
before it is complete, a thief, a crooked-minded man, a Brahmana that
drinks, one that causeth miscarriage, one that liveth by serving in the
army, and one that selleth the Vedas, when arrived as a guest, however
undeserving he may be the offer of water should be regarded (by a
householder) as exceedingly dear. A Brahmana should never be a seller of
salt, of cooked food, curds, milk, honey, oil, clarified butter, sesame,
meat, fruits, roots, potherbs, dyed clothes, all kinds of perfumery, and
treacle. He that never giveth way to anger, he that is above grief, he
that is no longer in need of friendship and quarrels, he that
disregardeth both praise and blame, and he that standeth aloof from both
what is agreeable and disagreeable, like one perfectly withdrawn from the
world, is a real Yogin of the Bhikshu order. That virtuous ascetic who
liveth on rice growing wild, or roots, or potherbs, who hath his soul
under control, who carefully keepeth his fire for worship, and dwelling
in the woods is always regardful of guests, is indeed, the foremost of
his brotherhood. Having wronged an intelligent person, one should never
gather assurance from the fact that one liveth at a distance from the
person wronged. Long are the arms which intelligent persons have, by
which they can return wrongs for wrongs done to them, One should never
put trust on him who should not be trusted, nor put too much trust on him
who should be trusted, for the danger that ariseth from one's having
reposed trust on another cutteth off one's very roots. One should
renounce envy, protect one's wives, give to others what is their due, and
be agreeable in speech. One should be sweet-tongued and pleasant in his
address as regards one's wives, but should never be their slave. It hath
been said that wives that are highly blessed and virtuous, worthy of
worship and the ornaments of their homes, are really embodiments of
domestic prosperity. They should, therefore, be protected particularly.
One should devolve the looking over of his inner apartments on his
father; of the kitchen, on his mother; of the kine, on somebody he looks
upon as his own self, but as regards agriculture, one should look over it
himself. One should look after guests of the trader-caste through his
servants, and those of the Brahmana caste through his sons. Fire hath its
origin in water; Kshatriyas in Brahmanas; and iron in stone. The energy
of those (i.e., fire, Kshatriyas, and iron) can affect all things but is
neutralised as soon as the things come in contact with their progenitors.
Fire lieth concealed in wood without showing itself externally. Good and
forgiving men born of high families and endued with fiery energy, do not
betray any outward symptoms of what is within them. That king whose
counsels cannot be known by either outsiders or those about him, but who
knoweth the counsels of others through his spies, enjoyeth his prosperity
long. One should never speak of what one intends to do. Let anything thou
doest in respect of virtue, profit, and desire, be not known till it is
done. Let counsels be not divulged. Ascending on the mountain-top or on
the terrace of a palace, or proceeding to a wilderness devoid of trees
and plants, one should, in secrecy, mature his counsels. O Bharata,
neither a friend who is without learning, nor a learned friend who hath
no control over his senses, deserveth to be a repository of state
secrets. O king, never make one thy minister without examining him well,
for a king's finances and the keeping of his counsels both depend on his
minister. That king is the foremost of rulers, whose ministers know his
acts in respect of virtue, profit and desire, only after they are done.
The king whose counsels are kept close, without doubt, commandeth
success. He that from ignorance committeth acts that are censurable,
loseth his very life in consequence of the untoward results of those
acts. The doing of acts that are praise-worthy is always attended with
ease. Omission to do such acts leadeth to repentance. As a Brahmana
without having studied the Vedas is not fit to officiate at a Sraddha (in
honour of the Pitris), so he that hath not heard of the six (means for
protecting a kingdom) deserveth not to take part in political
deliberations. O king, he that hath an eye upon increase, decrease, and
surplus, he that is conversant with the six means and knoweth also his
own self, he whose conduct is always applauded, bringeth the whole earth
under subjection to himself. He whose anger and joy are productive of
consequences, he who looketh over personally what should be done, he who
hath his treasury under his own control, bringeth the whole earth under
subjection to himself. The king should be content with the name he wins
and the umbrella that is held over his head. He should divide the wealth
of the kingdom among these that serve him. Alone he should not
appropriate everything. A Brahmana knoweth a Brahmana, the husband
understandeth the wife, the king knoweth the minister, and monarchs know
monarchs. A foe that deserveth death, when brought under subjection
should never be set free. If one be weak one should pay court to one's
foe that is stronger, even if the latter deserves death; but one should
kill that foe as soon as one commandeth sufficient strength, for, if not
killed, dangers soon arise from him. One should, with an effort, control
his wrath against the gods, kings, Brahmanas, old men, children, and
those that are helpless. He that is wise should avoid unprofitable
quarrels such as fools only engage in. By this one winneth great fame in
this world and avoideth misery and unhappiness. People never desire him
for a master whose grace is fruitless and whose wrath goest for nothing,
like women never desiring him for a husband who is a eunuch. Intelligence
doth not exist for the acquisition of wealth, nor is idleness the cause
of adversity; the man of wisdom only knoweth, and not others, the cause
of the diversities of condition in this world. The fool, O Bharata,
always disregardeth those that are elderly in years, and eminent in
conduct and knowledge, in intelligence, wealth, and lineage. Calamities
soon come upon them that are of wicked disposition, devoid of wisdom,
envious, or sinful, foul-tongued, and wrathful. Absence of deceitfulness,
gift, observance of the established rules of intercourse, and speech
well-controlled, bring all creatures under subjection. He that is without
deceitfulness, he that is active, grateful, intelligent, and guileless,
even if his treasury be empty, obtaineth friends, counsellors, and
servants. Intelligence, tranquillity of mind, self-control, purity,
absence of harsh speech and unwillingness to do anything disagreeable to
friends,--these seven are regarded as the fuel of prosperity's flame. The
wretch who doth not give to others their due, who is of wicked soul, who
is ungrateful, and shameless, should, O king, be avoided. The guilty
person who provoketh another about him that is innocent, cannot sleep
peacefully at night, like a person passing the night with a snake in the
same room. They, O Bharata, who upon being angry endanger one's
possessions and means of acquisition, should always be propitiated like
the very gods. Those objects that depend upon women, careless persons,
men that have fallen away from the duties of their caste, and those that
are wicked in disposition, are doubtful of success. They sink helplessly.
O king, like a raft made of stone, who have a woman, a deceitful person,
or a child, for their guide. They that are competent in the general
principles of work, though not in particular kinds of work are regarded
by men as learned and wise for particular kinds of work, are subsidiary,
That man who is highly spoken of by swindlers, mimes and women of ill
fame, is more dead than alive, Forsaking these mighty bowmen of
immeasurable energy, viz., the son of Pandu, thou hast. O Bharata,
devolved on Duryodhana, the cares of a mighty empire. Thou shalt,
therefore, soon see that swelling affluence fall off, like Vali fallen
off from the three worlds.'"



SECTION XXXIX

"Dhritarashtra said, 'Man is not the disposer of either his prosperity or
adversity. He is like a wooden doll moved by strings. Indeed, the Creator
hath made man subject to Destiny. Go on telling me, I am attentive to
what thou sayest.'

"Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati
himself incurreth reproach and the charge of ignorance, one becometh
agreeable by gift, another by sweet words, a third by the force of
incantation and drugs. He, however, that is naturally agreeable, always
remaineth so. He that is hated by another is never regarded by that other
as honest or intelligent or wise. One attributeth everything good to him
one loveth; and everything evil to him one hateth. O king, as soon as
Duryodhana was born I told thee,--thou shouldst abandon this one son, for
by abandoning him thou wouldst secure the prosperity of thy hundred
sons,--and by keeping him, destruction would overtake thy hundred sons,
that gain should never be regarded highly which leadeth to loss. On the
other hand, that loss even should be regarded highly which would bring on
gain. That is no loss, O king, which bringeth on gain. That, however,
should be reckoned as loss which is certain to bring about greater losses
still. Some become eminent in consequence of good qualities; others
become so in consequence of wealth. Avoid them, O Dhritarashtra, that are
eminent in wealth but destitute of good qualities!'

"Dhritarashtra said, 'All that you sayest is approved by the wise and is
for my future good. I dare not, however, abandon my son. It is well-known
that where there is righteousness there is victory.'

"Vidura said, 'He that is graced with every virtue and is endued with
humility, is never indifferent to even the minutest sufferings of living
creatures. They, however, that are ever employed in speaking ill of
others, always strive with activity quarrelling with one another and in
all matters, calculated to give pain to others. There is sin in accepting
gifts from, and danger in making gifts to them, whose very sight is
inauspicious and whose companionship is fraught with danger. They that
are quarrelsome, covetous, shameless, deceitful, are known unrighteous,
and their companionship should always be avoided. One should also avoid
those men that are endued with similar faults of a grave nature, When the
occasion that caused the friendship is over the friendship of those that
are low, the beneficial result of that connection, and the happiness also
derivable from it, all come to an end. They then strive to speak ill of
their (late) friend and endeavour to inflict loss on him, and if the loss
they sustain be even very small, for all that they, from want of
self-control, fail to enjoy peace. He that is learned, examining
everything carefully and reflecting well, should, from a distance, avoid
the friendship of vile and wicked-minded persons such as these. He that
helpeth his poor and wretched and helpless relatives, obtain children and
animals and enjoyeth prosperity that knoweth no end. They that desire
their own benefit should always succour their relatives. By every means,
therefore, O king, do thou seek the growth of thy race. Prosperity will
be thine, O Monarch, if thou behavest well towards all thy relatives.
Even relatives that are destitute of good qualities should be protected.
O bull of the Bharata race, how much more, therefore, should they be
protected that are endued with every virtue and are humbly expectant of
thy favours? Favour thou the heroic sons of Pandu, O monarch, and let a
few villages be assigned to them for their maintenance. By acting thus, O
king, fame will be thine in this world. Thou art old; thou shouldst,
therefore, control thy sons. I should say what is for thy good. Know me
as one that wishes well to thee. He that desireth his own good should
never quarrel, O sire, with his relatives. O bull of the Bharata race,
happiness should ever be enjoyed with one's relatives, and not without
them, to eat with one another, to talk with one another, and to love one
another, are what relatives should always do. They should never quarrel.
In this world it is the relatives that rescue, and the relatives that
ruin (relatives). Those amongst them that are righteous rescue; while
those that are unrighteous sink (their brethren). O king, be thou, O
giver of honours, righteous in thy conduct towards the sons of Pandu.
Surrounded by them, thou wouldst be unconquerable by thy foes. If a
relative shrinks in the presence of a prosperous relative, like a deer at
sight of a hunter armed with arrows, then the prosperous relative hath to
take upon himself all the sins of the other. O best of men, repentance
will be thine (for this thy inaction at present) when in future thou wilt
hear of the death of either the Pandavas or thy sons. O, think of all
this. When life itself is unstable, one should in the very beginning
avoid that act in consequence of which one would have to indulge in
regrets having entered the chamber of woe. True it is that a person other
than Bhargava, the author of the science of morality is liable to commit
actions that go against morality. It is seen, however, that a just notion
of consequence is present in all persons of intelligence. Thou art an
aged scion of Kuru's race. If Duryodhana inflicted these wrongs on the
sons of Pandu, it is thy duty, O king of men, to undo them all.
Re-instating them in their position, thou wilt, in this world, be
cleansed of all thy sins and be, O king of men, an object of worship with
even those that have their souls under control. Reflecting on the
well-spoken words of the wise according to their consequences, he that
engageth in acts never loseth fame. The knowledge imparted by even men of
learning and skill is imperfect, for that which is sought to be
inculcated is ill-understood, or, if understood, is not accomplished in
practice. That learned person who never doth an act, the consequences of
which are sin and misery, always groweth (in prosperity). The person,
however, of wicked soul, who from folly pursueth his sinful course
commenced before falleth into a slough of deep mire. He that is wise
should ever keep in view the (following) six conduits by which counsels
become divulged, and he that desireth success and a long dynasty should
ever guard himself from those six. They are, intoxication, sleep,
inattention to spies, set over one by another, one's own demeanour as
dependent on the working of one's own heart, confidence reposed on a
wicked counsellor, and unskilful envoys. Knowing these six doors (through
which counsels are divulged), he that keepeth them shut while pursuing
the attainment of virtue, profit, and desire, succeedeth in standing over
the heads of his foes. Without an acquaintance with the scriptures and
without waiting upon the old, neither virtue nor profit can be known (or
won) by persons blessed even with the intelligence of Vrihaspati. A thing
is lost if cast into the sea; words are lost if addressed to one that
listens not; the scriptures are lost on one that hath not his soul under
control; and a libation of clarified butter is lost if poured over the
ashes left by a fire that is extinguished. He that is endued with the
intelligence maketh friendships with those that are wise, having first
examined by the aid of his intelligence, repeatedly searching by his
understanding, and using his ears, eyes, and judgment. Humility removeth
obloquy, ears, failure, prowess; forgiveness always conquereth anger; and
auspicious rites destroy all indications of evil. One's lineage, O king,
is tested by his objects of enjoyment, place of birth, house, behaviour,
food, and dress. When an object of enjoyment is available, even that one
who hath attained emancipation is not unwilling to enjoy; what, again,
need be said of him that is yet wedded to desire? A king should cherish a
counsellor that worshippeth persons of wisdom, is endued with learning,
virtue, agreeable appearance, friends, sweet speech, and a good heart.
Whether of low or high birth, he who doth not transgress the rules of
polite intercourse, who hath an eye on virtue, who is endued with
humility and modesty, is superior to a hundred persons of high birth. The
friendship of those persons never cooleth, whose hearts, secret pursuits,
and pleasures, and acquirements, accord in every respect. He that is
intelligent should avoid an ignorant person of wicked soul, like a pit
whose mouth is covered with grass, for friendship with such a person can
never last. The man of wisdom should never contract friendship with those
that are proud, ignorant, fierce, rash and fallen off from righteousness.
He that is grateful, virtuous, truthful, large-hearted, and devoted, and
he that hath his senses under control, preserveth his dignity, and never
forsaketh a friend, should be desired for a friend. The withdrawal of the
senses from their respective objects is equivalent to death itself. Their
excessive indulgence again would ruin the very gods. Humility, love of
all creatures, forgiveness, and respect for friends,--these, the learned
have said, lengthen life. He who with a firm resolution striveth to
accomplish by a virtuous policy purposes that have once been frustrated,
is said to possess real manhood. That man attaineth all his objects, who
is conversant with remedies to be applied in the future, who is firmly
resolved in the present, and who could anticipate in the past how an act
begun would end. That which a man pursueth in word, deed, and thought,
winneth him for its own; therefore, one should always seek that which is
for his good. Effort after securing what is good, the properties of time,
place, and means, acquaintance with the scriptures, activity,
straightforwardness, and frequent meetings with those that are
good,--these bring about prosperity. Perseverance is the root of
prosperity, of gain, and of what is beneficial. The man that pursueth an
object with perseverance and without giving it up in vexation, is really
great, and enjoyeth happiness that is unending. O sire, there is nothing
more conducive of happiness and nothing more proper for a man of power
and energy as foregiveness in every place and at all times. He that is
weak should forgive under all circumstances. He that is possessed of
power should show forgiveness from motives of virtue; and he, to whom the
success or failure of his objects is the same, is naturally forgiving.
That pleasure the pursuit of which doth not injure one's virtue and
profit, should certainly be pursued to one's fill. One should not,
however, act like a fool by giving free indulgence to his senses.
Prosperity never resides in one who suffers himself to be tortured by a
grief, who is addicted to evil ways, who denies Godhead, who is idle, who
hath not his senses under control, and who is divested of exertion. The
man that is humble, and who from humility is modest is regarded as weak
and persecuted by persons of misdirected intelligence. Prosperity never
approacheth from fear the person that is excessively liberal, that giveth
away without measure, that is possessed of extraordinary bravery, that
practiseth the most rigid vows, and that is very proud of his wisdom.
Prosperity doth not reside in one that is highly accomplished, nor in one
that is without any accomplishment. She doth not desire a combination of
all the virtues, nor is she pleased with the total absence of all
virtues. Blind, like a mad cow, prosperity resides with some one who is
not remarkable. The fruits of the Vedas are ceremonies performed before
the (homa) fire; the fruits of an acquaintance with the scriptures are
goodness of disposition and conduct. The fruits of women are the
pleasures of intercourse and offspring; and the fruits of wealth are
enjoyment and charity. He that performeth acts tending to secure his
prosperity in the other world with wealth acquired sinfully, never
reapeth the fruits of these acts in the other world, in consequence of
the sinfulness of the acquisitions (spent for the purpose). In the midst
of deserts, or deep woods, or inaccessible fastnesses, amid all kinds of
dangers and alarms or in view of deadly weapons upraised for striking
him, he that hath strength of mind entertaineth no fear. Exertion,
self-control, skill, carefulness, steadiness, memory, and commencement of
acts after mature deliberation,--know that these are the roots of
prosperity. Austerities constitute the strength of ascetics; the Vedas
are the strength of those conversant with them; in envy lieth the
strength of the wicked; and in forgiveness, the strength of the virtuous.
These eight, viz., water, roots, fruits, milk, clarified butter (what is
done at) the desire of a Brahmana, (or at) the command of a preceptor,
and medicine, are not destructive of a vow. That which is antagonistic to
one's own self, should never be applied in respect of another. Briefly
even this is virtue. Other kinds of virtue there are, but these proceed
from caprice. Anger must be conquered by forgiveness; and the wicked must
be conquered by honesty; the miser must be conquered by liberality, and
falsehood must be conquered by truth. One should not place trust on a
woman, a swindler, an idle person, a coward, one that is fierce, one that
boasts of his own power, a thief, an ungrateful person, and an atheist.
Achievements, period of life, fame, and power--these four always expand
in the case of him that respectfully saluteth his superiors and waiteth
upon the old. Do not set thy heart after these objects which cannot be
acquired except by very painful exertion, or by sacrificing
righteousness, or by bowing down to an enemy. A man without knowledge is
to be pitied; an act of intercourse that is not fruitful is to be pitied;
the people of a kingdom that are without food are to be pitied; and a
kingdom without a king is to be pitied. These constitute the source of
pain and weakness to embodied creatures; the rains, decay of hills and
mountains; absence of enjoyment, anguish of women; and wordy arrows of
the heart. The scum of the Vedas is want of study; of Brahmanas, absence
of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste
woman, curiosity; of women, exile from home. The scum of gold is silver;
of silver, tin; of tin, lead; and of lead, useless dross. One cannot
conquer sleep by lying down; women by desire; fire by fuel; and wine by
drinking. His life is, indeed, crowned with success who hath won his
friends by gifts, his foes in battle, and wife by food and drink; they
who have thousands live; they, who have hundreds, also live. O
Dhritarashtra, forsake desire. There is none who cannot manage to live by
some means or other. Thy paddy, wheat, gold, animals, and women that are
on earth all cannot satiate even one person .. Reflecting on this, they
that are wise never grieve for want of universal dominion. O king, I
again tell thee, adopt an equal conduct towards thy children, i.e.,
towards the sons of Pandu and thy own sons.'"



SECTION XL

"Vidura said, 'Worshipped by the good and abandoning pride, that good man
who pursueth his objects without outstepping the limits of his power,
soon succeedeth in winning fame, for they that are good, when gratified
with a person, are certainly competent to bestow happiness on him. He
that forsaketh, of his own accord, even a great object owing to its being
fraught with unrighteousness, liveth happily, casting off all foes, like
a snake that hath cast off its slough. A victory gained by an untruth,
deceitful conduct towards the king, and insincerity of intentions
expressed before the preceptor,--these three are each equal to the sin of
slaying a Brahmana. Excessive envy, death, and boastfulness, are the
causes of the destruction of prosperity. Carelessness in waiting upon
preceptor, haste, and boastlessness, are the three enemies of knowledge.
Idleness, inattention, confusion of the intellect, restlessness,
gathering for killing time, haughtiness, pride, and covetous ness,--these
seven constitute, it is said, the faults of students in the pursuit of
learning. How can they that desire pleasure have knowledge? Students,
again, engaged in the pursuit of learning, cannot have pleasure. Votaries
of pleasure must give up knowledge, and votaries of knowledge must give
up pleasure. Fire is never gratified with fuel (but can consume any
measure thereof). The great ocean is never gratified with the rivers it
receives (but can receive any number of them). Death is never gratified
even with entire living creatures. A beautiful woman is never gratified
with any number of men (she may have). O king, hope killeth patience;
Yama killeth growth; anger killeth prosperity; miserliness killeth fame;
absence of tending killeth cattle; one angry Brahmana destroyeth a whole
kingdom. Let goats, brass, silver, honey, antidotes of poison, birds,
Brahmanas versed in the Vedas, old relatives, and men of high birth sunk
in poverty, be always present in thy house. O Bharata, Manu hath said
that goats, bulls, sandal, lyres, mirrors, honey, clarified butter, iron,
copper, conch-shells, salagram (the stony-image of Vishnu with gold
within) and gorochana should always be kept in one's house for the
worship of the gods. Brahmanas, and guests, for all those objects are
auspicious. O sire, I would impart to thee another sacred lesson
productive of great fruits, and which is the highest of all teachings,
viz., virtue should never be forsaken from desire, fear, or temptation,
nay, nor for the sake of life itself. Virtue is everlasting; pleasure and
pain are transitory; life is, indeed, everlasting but its particular
phases are transitory. Forsaking those which are transitory, betake
thyself to that which is everlasting, and let contentment be thine, for
contentment is the highest of all acquisitions. Behold, illustrious and
mighty kings, having ruled lands abounding with wealth and corn, have
become the victims of the Universal Destroyer, leaving behind their
kingdoms and vast sources of enjoyment. The son brought up with anxious
care, when dead, is taken up and carried away by men (to the burning
ground). With the dishevelled hair and crying piteously, they then cast
the body into the funeral pyre, as if it were a piece of wood. Others
enjoy the deceased's wealth, while birds and fire feast on the elements
of his body. With two only he goeth to the other world, viz., his merits
and his sins which keep him company. Throwing away the body, O sire,
relatives, friends, and sons retrace their steps, like birds abandoning
trees without blossoms and fruits. The person cast into the funeral pyre
is followed only by his own acts. Therefore, should men carefully and
gradually earn the merit of righteousness. In the world above this, and
also in that below this, there are regions of great gloom and darkness.
Know, O king, that those are regions where the senses of men are
exceedingly afflicted. Oh, let not any of those places to thine.
Carefully listening to these words, if thou canst act according to them,
thou wilt obtain great fame in this world of men, and fear will not be
thine here or hereafter. O Bharata, the soul is spoken of as a river;
religious merit constitutes its sacred baths; truth, its water;
self-control, its banks; kindness, its waves. He that is righteous
purifieth himself by a bath therein, for the soul is sacred, and the
absence of desire is the highest merit. O king, life is a river whose
waters are the five senses, and whose crocodiles and sharks are desire
and anger. Making self-control thy raft, cross thou its eddies which are
represented by repeated births! Worshipping and gratifying friends that
are eminent in wisdom, virtue, learning, and years, he that asketh their
advice about what he should do and should not do, is never misled. One
should restrain one's lust and stomach by patience; one's hands and feet
by one's eyes; one's eyes and ears by one's mind; and one's mind and
words by one's acts. That Brahmana who never omitteth to perform his
ablutions, who always weareth his sacred thread, who always attendeth to
the study of the Vedas, who always avoideth food that is unclean, who
telleth the truth and performeth acts in honour of his preceptor, never
falleth off from the region of Brahma. Having studied the Vedas, poured
libations into fire, performed sacrifices, protected subjects, sanctified
his soul by drawing weapons for protecting kine and Brahmanas, and died
on the field of battle, the Kshatriya attaineth to heaven. Having studied
the Vedas, and distributed in proper time, his wealth among Brahmanas,
Kshatriyas, and his own dependents, and inhaled the sanctified smoke of
the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other
world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisayas in
due order, and having burnt his sins, by gratifying them, and then
peacefully casting off his body, the Sudra enjoyeth the bliss of heaven.
The duties of the four orders are thus set forth before thee. Listen now
to the reason of my speech as I discourse it. Yudhishthira, the son of
Pandu, is falling off from the duties of the Kshatriya order. Place him,
therefore, O king, in a position to discharge the duties of kings.'

"Dhritarashtra said, It is even so as thou always teachest me. O amiable
one, my heart also inclineth that very way of which thou tellest me.
Although, however, I incline in my mind towards the Pandavas even as thou
teachest me to do, yet as soon as I come in contact with Duryodhana it
turneth off in a different way. No creature is able to avert fate.
Indeed, Destiny, I think, is certain to take its course; individual
exertion is futile.'"



SECTION XLI

(Sanat-sujata Parva)

"Dhritarashtra said, 'If there is anything still left unsaid by thee, O
Vidura, say it then, as I am ready to listen to thee. The discourse is,
indeed, charming.'

"Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient
and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy,
hath said that there is no Death,--that foremost of all intelligent
persons,--will expound to thee all the doubts, in thy mind, both
expressed and unexpressed.'

"Dhritarashtra said, 'Dost thou not know what that immortal Rishi will
say unto me? O Vidura, do thou say it, if indeed, thou hast that degree
of wisdom.'

"Vidura said, 'I am born in the Sudra order and, therefore, do not
venture to say more than what I have already said. The understanding,
however, of that Rishi leading a life of celibacy, is regarded by me to
be infinite. He that is a Brahmana by birth, by discoursing on even the
profoundest mysteries, never incureth the censure of the gods. It is for
this alone that I do not discourse to thee, upon the subject.'

"Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can
meet with that ancient and immortal one?'

"Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid
vows. And knowing that he was thought of, the Rishi, O Bharata, showed
himself there. Vidura then received him with the rites prescribed by
ordinance. And when, having rested a while, the Rishi was seated at his
ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt
in Dhritarashtra's mind which is incapable of being explained away by me.
It behoveth thee, therefore, to expound it, so that listening to thy
discourse, this chief of men may tide over all this sorrows, and to that
gain and loss, what is agreeable and what disagreeable, decrepitude and
death, fright and jealously, hunger and thirst, pride and prosperity,
dislike, sleep, lust and wrath, and decrease and increase may all be
borne by him!'"



SECTION XLII

"Vaisampayana said, 'Then the illustrious and wise king Dhritarashtra,
having applauded the words spoken by Vidura, questioned Sanat-sujata in
secret, desirous of obtaining the highest of all knowledge. And the king
questioned the Rishi saying, 'O Sanat-sujata, I hear that thou art of the
opinion that there is no Death. Again it is said that the gods and the
Asuras, practise ascetic austerities in order to avoid death. Of these
two opinions, then, which is true?'

"Sanat-sujata said, 'Some say, death is avertable by particular acts;
others' opinion there is no death; thou hast asked me which of these is
true. Listen to me, O king, as I discourse to thee on this, so that thy
doubts may be removed. Know, O Kshatriya, that both of these are true.
The learned are of opinion that death results from ignorance. I say that
ignorance is Death, and so the absence of ignorance (Knowledge) is
immortality. It is from ignorance that the Asuras became subject to
defeat and death, and it is from the absence of ignorance that the gods
have attained the nature of Brahman. Death doth not devour creatures like
a tiger; its form itself is unascertainable. Besides this, some imagine
Yama to be Death. This, however, is due to the weakness of the mind. The
pursuit of Brahman or self-knowledge is immortality. That (imaginary) god
(Yama) holdeth his sway in the region of the Pitris, being the source of
bliss to the virtuous and of woe to the sinful. It is at his command that
death in the form of wrath, ignorance, and covetousness, occurreth among
men. Swayed by pride, men always walk in unrighteous path. None amongst
them succeeds in attaining to his real nature. With their understanding
clouded, and themselves swayed by there passions, they cast off their
bodies and repeatedly fall into hell. They are always followed by their
senses. It is for this that ignorance receives the name of death. Those
men that desire the fruits of action when the time cometh for enjoying
those fruits, proceed to heaven, casting off their bodies. Hence they
cannot avoid death. Embodied creatures, from inability to attain the
knowledge of Brahman and from their connection with earthly enjoyments,
are obliged to sojourn in a cycle of re-births, up and down and around,
The natural inclination of man towards pursuits that are unreal is alone
the cause of the senses being led to error. The soul that is constantly
affected by the pursuit of objects that are unreal, remembering only that
with which it is always engaged, adoreth only earthly enjoyments that
surround it. The desire of enjoyments first killeth men. Lust and wrath
soon follow behind it. These three, viz., the desire of enjoyments, lust,
and wrath, lead foolish men to death. They, however, that have conquered
their souls, succeed by self-restraint, to escape death. He that hath
conquered his soul without suffering himself to be excited by his
ambitious desire, conquereth these, regarding them as of no value, by the
aid of self-knowledge. Ignorance, assuming the form of Yama, cannot
devour that learned man who controlled his desires in this manner. That
man who followeth his desires is destroyed along with his desires. He,
however, that can renounce desire, can certainly drive away all kinds of
woe. Desire is, indeed, ignorance and darkness and hell in respect of all
creatures, for swayed by it they lose their senses. As intoxicated
persons in walking along a street reel towards ruts and holes, so men
under the influence of desire, misled by deluding joys, run towards
destruction. What can death do to a person whose soul hath not been
confounded or misled by desire? To him, death hath no terrors, like a
tiger made of straw. Therefore, O Kshatriya, if the existence of desire,
which is ignorance, is to be destroyed, no wish, not even the slightest
one, is either to be thought of or pursued. That soul, which is in thy
body, associated as it is with wrath and covetousness and filled with
ignorance, that is death. Knowing that death arises in this way, he that
relies on knowledge, entertaineth no fear of death. Indeed, as the body
is destroyed when brought under the influence of death, so death itself
is destroyed when it comes under the influence of knowledge.'

"Dhritarashtra said, 'The Vedas declare the emancipating capacity of
those highly sacred and eternal regions, that are said to be obtainable
by the regenerate classes by prayers and sacrifices. Knowing this, why
should not a learned person have recourse to (religious) acts?'[3]

"Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth
thither by the path indicated by thee, and the Vedas also declare that
thither are both bliss and emancipation. But he that regardeth the
material body to be self, if he succeeds in renouncing desire, at once
attaineth emancipation (or Brahman). If, however, one seeketh
emancipation without renouncing desire, one must have to proceed along
the (prescribed) route of action, taking care to destroy the chances of
his retracing the routes that he hath once passed over.'[4]

"Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One?
If, again, it is He that is all this Universe in consequence of His
having entered everything (without desire as He is) what can be His
action, or his happiness? O learned sage, tell me all this truly.'[5]

"Sanat-sujata said, 'There is great objection in completely identifying
(as here) the two that are different Creatures always spring from the
union of Conditions (with what in its essence is without Conditions).
This view doth not detract from the supremacy of the Unborn and the
Ancient One. As for men, they also originate in the union of Conditions.
All this that appears is nothing but that everlasting Supreme Soul.
Indeed, the universe is created by the Supreme Soul itself undergoing
transformations. The Vedas to attribute this power (of
self-transformation) to the Supreme Soul. For the identity, again, of the
power and its possessor, both the Vedas and others are the authority.'[6]

"Dhritarashtra said, 'In this world, some practise virtue, and some
renounce action or Karma (adopting what is called Sannyasa Yoga).
(Respecting those that practise virtue) I ask, is virtue competent to
destroy vice, or is it itself destroyed by vice?'

"Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are
both serviceable in that respect (i.e., for procuring emancipation).
Indeed, both are sure means for the attainment of emancipation. The man,
however, that is wise, achieveth success by knowledge (inaction). On the
other hand, the materialist acquireth merit (by action) and (as the
consequence thereof) emancipation. He hath also (in course of his
pursuit) to incur sin. Having obtained again fruits of both virtue and
vice which are transitory, (heaven having its end as also hell in respect
of the virtuous and the sinful), the man of action becometh once more
addicted to action as the consequence of his own previous virtues and
vices. The man of action, however, who possesseth intelligence,
destroyeth his sins by his virtuous acts. Virtue, therefore, is strong,
and hence the success of the man of action.'

"Dhritarashtra said, 'Tell me, according to their gradation, of those
eternal regions that are said to be attainable, as the fruits of their
own virtuous acts, by regenerate persons, engaged in the practice of
virtue. Speak unto me of others' regions also of a similar kind. O
learned sire, I do not wish to hear of actions (towards which man's heart
naturally inclineth, however interdicted or sinful they may be).'

"Sanat-sujata said, 'Those regenerate persons that take pride in their
Yoga practices, like strong men in their own strength, departing hence,
shine in the region of Brahman. Those regenerate persons that proudly
exert in performing sacrifices and other Vedic rites, as the fruit of
that knowledge which is theirs, in consequence of those acts, freed from
this world, proceed to that region which is the abode of the deities.
There are others, again, conversant with the Vedas, who are of opinion
that the performance of the sacrifices and rites (ordained by the Vedas)
is obligatory (their non-performance being sinful). Wedded to external
forms, though seeking the development of the inner self (for they
practise these rites for only virtue's sake and not for the
accomplishment of particular aims), these persons should not be regarded
very highly (although some respect should be theirs). Wherever, again,
food and drink worthy of a Brahmana are abundant, like grass and reeds in
a spot during the rainy season, there should the Yogin seek for his
livelihood (without afflicting the householder of scanty means); by no
means should he afflict his own self by hunger and thirst. In a place,
where there may be both inconvenience and danger to one, for one's
aversion, to disclose one's superiority, he that doth not proclaim his
superiority is better than he that doth. The food offered by that person
who is not pained at the sight of another disclosing his superiority, and
who never eateth without offering the prescribed share to Brahmanas and
guests, is approved by the righteous. As a dog oftentimes devoureth its
own evacuations to its injury, so those Yogins devour their own vomit who
procure their livelihood by disclosing their pre-eminence. The wise know
him for a Brahmana, who, living in the midst of kindred, wishes his
religious practices to remain always unknown to them. What other Brahmana
deserveth to know the Supreme Soul, that is unconditioned, without
attributes, unchangeable, one and alone, and without duality of any kind?
In consequence of such practices, a Kshatriya can know the Supreme Soul
and behold it in his own soul. He that regardeth the Soul to be the
acting and feeling Self,--what sins are not committed by that thief who
robbeth the soul of its attributes? A Brahmana should be without
exertion, should never accept gifts, should win the respect of the
righteous, should be quiet, and though conversant with the Vedas should
seem to be otherwise, for then only may he attain to knowledge and know
Brahman. They that are poor in earthly but rich in heavenly wealth and
sacrifices, become unconquerable and fearless, and they should be
regarded as embodiments of Brahman. That person even, in this world, who
(by performing sacrifices) succeedeth in meeting with the gods that
bestow all kinds of desirable objects (on performers of sacrifices), is
not equal to him that knoweth Brahman for the performer of sacrifices
hath to undergo exertions (while he that knoweth Brahman attaineth to Him
without such exertions). He was said to be really honoured, who,
destitute of actions, is honoured by the deities. He should never regard
himself as honoured who is honoured by others. One should not, therefore,
grieveth when one is not honoured by others. People act according to
their nature just as they open and shut their eyelids; and it is only the
learned that pay respect to others. The man that is respected should
think so. They again, in this world, that are foolish, apt to sin, and
adepts in deceit, never pay respect to those that are worthy of respect;
on the other hand, they always show disrespect to such persons. The
world's esteem and asceticism (practices of Mauna), can never exist
together. Know that this world is for those that are candidates for
esteem, while the other world is for those that are devoted to
asceticism. Here, in this world, O Kshatriya, happiness (the world's
esteem) resides in worldly prosperity. The latter, however, is an
impediment (to heavenly bliss). Heavenly prosperity, on the other hand,
is unattainable by one that is without true wisdom. The righteous say
that there are various kinds of gates, all difficult of being guarded,
for giving access to the last kind of prosperity. These are truth,
uprightness, modesty, self-control, purity of mind and conduct and
knowledge (of the Vedas). These six are destructive of vanity and
ignorance.'"



SECTION XLIII

"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the
two kinds of mauna (viz., the restraining of speech and meditation),
which is approved by thee? O learned one, tell me the true aspect of
mauna. Can a person of learning attain to a state of quietude and
emancipation (moksha) by that mauna? O Muni, how also is asceticism
(mauna) to be practised here?'

"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both
the Vedas and the mind, it is for this that Soul itself is called mauna.
That from which both the Vedic syllable Om and this one (ordinary sounds)
have arisen, that One, O king, is displayed as the Word.'

"Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus
Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he
commiteth sins?'

"Sanat-sujata said, 'I tell thee truly that the man that hath not
restrained his senses is not rescued from his sinful acts by either the
Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the
deceitful person living by deceit. On the other hand, like newfledged
birds forsaking their nest, the Vedas forsake such a person at the end.'

"Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed,
the Vedas are not competent to rescue a person without the aid of virtue,
whence then is this delusion of the Brahmanas that the Vedas are always
destructive of sins?'

"Sanat-sujata said, 'O magnanimous one, this universe hath sprung from
that Supreme Soul by the union of Conditions respecting name, form, and
other attributes. The Vedas also, pointing it out duly, declare the same,
and inculcate that the Supreme Soul and the universe are different and
not identical. It is for attaining to that Supreme Soul that asceticism
and sacrifices are ordained, and it is by these two that the man of
learning earneth virtue. Destroying sin by virtue, his soul is
enlightened by knowledge. The man of knowledge, by the aid of knowledge,
attaineth to the Supreme Soul. Otherwise, he that coveteth the four
objects of human pursuit, taking with him all that he doth here, enjoyeth
their fruits hereafter, and (as those fruits) are not everlasting cometh
back to the region of action (when the enjoyment is over). Indeed, the
fruits of ascetic austerities performed in this world have to be enjoyed
in the other world (as regards those persons who have not obtained the
mastery of their souls). As regards those Brahmanas employed in ascetic
practices (who have the mastery of their souls), even these regions are
capable of yielding fruits.'

"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which
are all of the same kind, be sometimes successful and sometimes
unsuccessful? Tell us this in order that we may know it!'

"Sanat-sujata said, 'That asceticism which is not stained by (desire and
other) faults is said to be capable of procuring emancipation, and is,
therefore, successful, while the asceticism that is stained by vanity and
want of true devotion is regarded unsuccessful. All thy enquiries, O
Kshatriya, touch the very root of asceticism. It is by asceticism that
they that are learned, know Brahman and win immortality!'

"Dhritarashtra said, 'I have listened to what thou hast said about
asceticism unstained by faults, and by which I have succeeded in knowing
an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is
stained by faults!'

"Sanat-sujata said, 'O king, the twelve, including anger, as also the
thirteen kinds of wickedness, are the faults of asceticism that is
stained. Anger, lust, avarice, ignorance of right and wrong, discontent,
cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill
of others, are generally the faults of human beings. These twelve should
always be avoided by men. Any one amongst these can singly effect the
destruction of men, O bull among men. Indeed, every one of these wait for
opportunity in respect of men, like a hunter expectant of opportunities
in respect of deer. Assertion of one's own superiority, desire of
enjoying others' wives, humiliating others from excess of pride,
wrathfulness, fickleness, and refusing to maintain those worthy of being
maintained, these six acts of wickedness are always practised by sinful
men defying all dangers here and hereafter. He that regards the
gratification of lust to be one of life's aims, he that is exceedingly
proud, he that grieves having given away, he that never spends money, he
that persecutes his subjects by exacting hateful taxes, he that delights
in the humiliation of others, and he that hates his own wives,--these
seven are others that are also called wicked. Righteousness, truth
(abstention from injury and truthfulness of speech), self-restraint,
asceticism, delight in the happiness of others, modesty, forbearance,
love of others, sacrifices, gifts, perseverance, knowledge of the
scriptures,--these twelve constitute the practices of Brahmanas. He that
succeeds in acquiring these twelve, becomes competent to sway the entire
earth. He that is endued with three, two, or even one, of these, should
be regarded of heavenly prosperity. Self-restraint, renunciation, and
knowledge of Self,--in these are emancipation. Those Brahmanas that are
endued with wisdom, say, that these are attributes in which truth
predominates. Self-restraint is constituted by eighteen virtues. Breaches
and non-observance of ordained acts and omissions, falsehood, malice,
lust, wealth, love of (sensual) pleasure, anger, grief, thirst, avarice,
deceit, joy in the misery of others, envy, injuring others, regret,
aversion from pious acts, forgetfulness of duty, calumniating others, and
vanity-he that is freed from these (eighteen) vices; is said by the
righteous to be self-restrained. The eighteen faults (that have been
enumerated) constitute what is called mada or pride. Renunciation is of
six kinds. The reverse of those six again are faults called mada. (The
faults, therefore, that go by the name of mada are eighteen and six). The
six kinds of renunciation are all commendable. The third only is
difficult of practice, but by that all sorrow is overcome. Indeed, if
that kind of renunciation be accomplished in practice, he that
accomplishes it overcomes all the pairs of contraries in the world.

'The six kinds of renunciation are all commendable. They are these: The
first is never experiencing joy on occasions of prosperity. The second is
the abandonment of sacrifices, prayers, and pious acts. That which is
called the third, O king, is the abandonment of desire or withdrawing
from the world. Indeed, it is in consequence of this third kind of
renunciation of desire, which is evidenced by the abandonment of all
objects of enjoyment (without enjoying them) and not their abandonment
after having enjoyed them to the fill, nor by abandonment after
acquisition, nor by abandonment only after one has become incompetent to
enjoy from loss of appetite. The fourth kind of renunciation consists in
this: One should not grieve nor suffer his self to be afflicted by grief
when one's actions fail, notwithstanding one's possession of all the
virtues and all kinds of wealth. Or, when anything disagreeable happens,
one feeleth no pain. The fifth kind of renunciation consists in not
soliciting even one's sons, wives, and others that may all be very dear.
The sixth kind consists in giving away to a deserving person who
solicits, which act of gifts is always productive of merit. By these
again, one acquires the knowledge of Self. As regards this last
attribute, it involves eight qualities. These are truth, meditation,
distinction of subject and object, capacity for drawing inferences,
withdrawal from the world, never taking what belongeth to others, the
practices of Brahmacharya vows (abstinence), and non-acceptance (of
gifts).

'So also the attribute of mada (the opposite of dama or self-restraint)
hath faults which have all been indicated (in the scriptures). These
faults should be avoided. I have spoken (to thee) of renunciation and
self-knowledge. And as, self-Knowledge hath eight virtues, so the want of
it hath eight faults. Those faults should be avoided. O Bharata, he that
is liberated from this five senses, mind, the past and the future,
becomes happy. O king, let thy soul be devoted to truth; all the worlds
are established on truth; indeed, self-control, renunciation, and
self-knowledge are said to have truth for their foremost attribute.
Avoiding (these) faults, one should practise asceticism here. The
Ordainer hath ordained that truth alone should be the vow of the
righteous. Asceticism, that is dissociated from these faults and endued
with these virtues, becomes the source of great prosperity, I have now
briefly told these about that sin-destroying and sacred subject which
thou hadst asked me and which is capable of liberating a person from
birth, death, and decrepitude.'

"Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas
declare the Supreme Soul to be this universe consisting of mobile and
immobile things. Others regard four God-heads; and others three; others
again regard two; and others only one; and others regard Brahman alone as
the sole existent object (there being nothing else possessing a separate
existence). Amongst these, which should I know to be really possessed of
the knowledge of Brahman.'

"Sanat-sujata, 'There is but one Brahman which is Truth's self. It is
from ignorance of that One, that god-heads have been conceived to be
diverse. But who is there, O king, that hath attained to Truth's self or
Brahman? Man regardeth himself wise without knowing that One Object of
knowledge, and from desire of happiness is engaged in study and the
practices of charity and sacrifices. They have deviated from Truth
(Brahman) and entertain purposes corresponding (with their state) and
hence relying on the truth of Vedic texts thereof perform sacrifices.
Some perform (or attain the object of) sacrifices by the mind
(meditation), some by words (recitation of particular prayers, or Yapa);
and some by acts (actual consummation of the Yatishtoma and other costly
rites). The person, however, who seeketh Brahman through Truth, obtaineth
his desired objects at home. When however, one's purposes become abortive
(through absence of knowledge of Self), one should adopt vows of silence
and such like, called Dikshavrata. Indeed, Diksha cometh from the root
Diksha, meaning the observance of vows. As regards those that have
knowledge of Self, with them Truth is the highest object of pursuit.'

'The fruits of knowledge are visible; asceticism yieldeth fruits
hereafter. A Brahmana who (without knowledge and asceticism) hath only
read much should only be known as a great reader. Therefore, O Kshatriya,
never think that one can be a Brahman (Brahman-knowing) by only reading
the scriptures. He, on the other hand, should be known by thee to be
possessed of the knowledge of the Brahman who doth not deviate from
Truth. O Kshatriya, the verses that were recited by Atharvan to a
conclave of great sages, in days of old, are known by the name of
Chhandas. They are not be regarded as acquainted with the Chhandas who
have only read through the Vedas, without having attained to the
knowledge of Him who is known through the Vedas. The Chhandas, O best of
men, become the means of obtaining Brahman independently and without the
necessity of anything foreign. They cannot be regarded as acquainted with
the Chhandas who are acquainted only with the modes of sacrifice enjoined
in the Vedas. On the other hand, having waited upon those that are
acquainted with the Vedas, have not the righteous attained to the Object
that is knowable by the Vedas? There is none who hath truly caught the
sense of the Vedas or there may be some who have, O king, caught the
sense. He that hath only read the Vedas, doth not know the Object
knowable by them. He, however, that is established in Truth, know the
Object knowable by the Vedas. Amongst those faculties which lead to
perception of the body as the acting agent, there is none by which true
knowledge may be acquired. By the mind alone one cannot acquire the
knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth
what is Not-self. He, on the other hand, that knoweth only what is
Not-self, doth not know Truth. He, again, that knoweth the proofs,
knoweth also that which is sought to be proved. But what that Object in
its nature is (which is sought to be proved) is not known to either the
Vedas or those that are acquainted with the Vedas. For all that, however,
those Brahmanas that are (truly) acquainted with the Vedas succeed in
obtaining a knowledge of the Object knowable (by the Vedas) through the
Vedas. As the branch of a particular tree is sometimes resorted to for
pointing out the lunar digit of the first day of the lighted fortnight so
the Vedas are used for indicating the highest attributes of the Supreme
Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who
expoundeth the doubts of others, having himself mastered all his own
doubts, and who is possessed of the knowledge of Self. One cannot find
what the Soul is by seeking in the East, the South, the West, the North,
or in the subsidiary directions or horizontally. Very rarely can it be
found in him who regardeth this body be to Self. Beyond the conception of
even the Vedas, the man of Yoga-meditation only can behold the Supreme.
Completely restraining all thy senses and thy mind also seek thou that
Brahman which is known to reside in thy own Soul. He is not a Muni who
practiseth only Yoga-meditation; nor he who liveth only in the woods
(having retired from the world). He, however, is a Muni and is superior
to all who knoweth his own nature. In consequence of one's being able to
expound every object (Vyakarana), one is said to be endued with universal
knowledge (Vaiyakarana); and, indeed, the science itself is called
Vyakarana owing to its being able to expound every object to its very
root (which is Brahman). The man who beholdeth all the regions as present
before his eyes, is said to be possessed of universal knowledge. He that
stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a
Brahmana, possesseth universal knowledge. A Kshatriya also, that
practises such virtues, may behold Brahman. He may also attain to that
high state by ascending step by step, according to what is indicated in
the Vedas. Knowing it for certain, I tell thee this.'"



SECTION XLIV

"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse
is, treating of the attainment of Brahman and the origin of the universe.
I pray thee, O celebrated Rishi, to go on telling me words such as these,
that are unconnected with objects of worldly desire and are, therefore,
rare among men.'

"Sanat-sujata said, 'That Brahman about which thou askest me with such
joy is not to be attained soon. After (the senses have been restrained
and) the will hath been merged in the pure intellect, the state that
succeeds in one of utter absence of worldly thought. Even that is
knowledge (leading to the attainment of Brahman). It is attainable only
by practising Brahmacharya.'

"Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth
of itself in the mind, being only discovered by Brahmacharya; that is
dwelling in the mind, it requires for its manifestation no efforts (such
as are necessary for work) being manifested (of itself) during the
seeking (by means of Brahmacharya). How then is the immortality
associated with the attainment of Brahman?'

"Sanat-sujata said, 'Though residing in and inherent to the mind, the
knowledge of Brahman is still unmanifest. It is by the aid of the pure
intellect and Brahmacharya that, that knowledge is made manifest. Indeed,
having attained to that knowledge, Yogins forsake this world. It is
always to be found among eminent preceptors. I shall now discourse to
thee on that knowledge.'

"Dhritarashtra said, 'What should be the nature of that Brahmacharya by
which the knowledge of Brahman might be attained without much difficulty?
O regenerate one, tell me this.'

"Sanat-sujata said, 'They, who, residing in the abodes of their
preceptors and winning their good will and friendship, practise
Brahmacharya austerities, become even in this world the embodiments of
Brahman and casting off their bodies are united with the Supreme Soul.
They that in this world desirous of obtaining the state of Brahman,
subdue all desires, and endued as they are with righteousness, they
succeed in dissociating the Soul from the body like a blade projected
from a clump of heath. The body, O Bharata, is created by these, viz.,
the father and the mother; the (new) birth, however, that is due to the
preceptor's instructions is sacred, free from decrepitude, and immortal.
Discoursing upon Brahman and granting immortality, he who wraps all
persons with (the mantle of) truth, should be regarded as father and
mother; and bearing in mind the good he does, one should never do him any
injury. A disciple must habitually salute his preceptor with respect, and
with purity (of body and mind) and well-directed attention, he must
betake to study. He must not consider any service as mean, and must not
harbour anger. Even this is the first step of Brahmacharya. The practices
of that disciple who acquires knowledge by observing the duties ordained
for one of his class are regarded also as the first step of Brahmacharya.
A disciple should, with his very life and all his possessions, in
thought, word and deed, do all that is agreeable to the preceptor. This
is regarded as the second step of Brahmacharya. He should behave towards
his preceptor's wife and son also in the same way as towards his
preceptor himself. This also is regarded as the second step of
Brahmacharya. Bearing well in mind what has been done to him by the
preceptor, and understanding also its object, the disciple should, with a
delighted heart think,--I have been taught and made great by him. This is
the third step of Brahmacharya. Without requiring the preceptor by
payment of the final gift, a wise disciple must not betake to another
mode of life; nor should he say or even think of in his mind,--I make
this gift. This is the fourth step of Brahmacharya. He attaineth the
first step of (knowledge of Brahman which is) the object of Brahmacharya
by aid of time; the second step, through the preceptor's prelections; the
third, by the power of his own understanding; and finally, the fourth, by
discussion. The learned have said that Brahmacharya is constituted by the
twelve virtues, the Yoga-practices are called its Angas, and perseverance
in Yoga-meditation called is its Valam and one is crowned with success in
this in consequence of the preceptor's aid and the understanding of the
sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn,
should all be given to the preceptor. It is thus that the preceptor
obtaineth his highly praise-worthy livelihood. And thus also should the
disciple behave towards the preceptor's son. Thus stationed (in
Brahmacharya), the disciple thriveth by all means in this world and
obtaineth numerous progeny and fame. Men also from all directions shower
wealth upon him; and many people come to his abode for practising
Brahmacharya. It is through Brahmacharya of this kind that the celestials
attained to their divinity, and sages, highly blessed and of great
wisdom, have obtained the region of Brahman. It is by this that the
Gandharvas and the Apsaras acquired such personal beauty, and it is
through Brahmacharya that Surya riseth to make the day. As the seekers of
the philosopher's stone derive great happiness when they obtain the
object of their search those mentioned above (the celestials and others),
on completing their Brahmacharya, derive great happiness in consequence
of being able to have whatever they desire. He, O king, who devoted to
the practice of ascetic austerities, betaketh himself to Brahmacharya in
its entirety and thereby purifieth his body, is truly wise, for by this
he becometh like a child (free from all evil passions) and triumpheth
over death at last. Men, O Kshatriya, by work, however, pure, obtain only
worlds that are perishable; he, however, that is blessed with Knowledge,
attaineth, by the aid of that Knowledge, to Brahman which is everlasting.
There is no other path (than Knowledge or the attainment of Brahman)
leading to emancipation.

"Dhritarashtra said, 'The existence of Brahman, thou sayest, a wise man
perceiveth in his own soul. Now, is Brahman white, or red, or black or
blue, or purple? Tell me what is the true form and colour of the
Omnipresent and Eternal Brahman?'

"Sanat-sujata said, 'Indeed, Brahman as (perceived) may appear as white,
red, black, brown, or bright. But neither on the earth, nor in the sky,
nor in the water of the ocean, is there anything like it, Neither in the
stars, nor in lightning, nor in the clouds, is its form to be seen, nor
is it visible in the atmosphere, nor in the deities, nor in the moon, nor
in the sun. Neither in the Riks, nor among the Yajus, nor among the
Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it
is not to be found in Rathantara or Varhadratha, nor in great sacrifices.
Incapable of being compassed and lying beyond the reach of the limited
intellect, even the universal Destroyer, after the Dissolution, is
himself lost in it. Incapable of being gazed at, it is subtle as the edge
of the razor, and grosser than mountains. It is the basis upon which
everything is founded; it is unchangeable; it is this visible universe
(omnipresent); it is vast; it is delightful; creatures have all sprung
from it and are to return to it. Free from all kinds of duality, it is
manifest as the universe and all-pervading. Men of learning say that it
is without any change, except in the language used to describe it. They
are emancipated that are acquainted with That in which this universe is
established.'"



SECTION XLV

"Sanat-sujata said, 'Sorrow, anger, covetousness, lust, ignorance,
laziness, malice, self-importance, continuous desire of gain, affection,
jealousy and evil speech,--these twelve, O monarch, are grave faults that
are destructive of men's lives. Each of these, O monarch, wait for
opportunities to seize mankind. Afflicted by them, men lose their senses
and commit sinful acts. He that is covetous, he that is fierce, he that
is harsh of speech, he that is garrulous, he that is given to nursing
anger, he that is boastful,--these six of wicked disposition, on
obtaining wealth, cannot treat others with courtesy. He that regardeth
sensual gratification as the end of life, he that is self-conceited, he
that boasteth having made a gift, he that never spendeth, he that is weak
in mind, he that is given to self-admiration, and he that hateth his own
wife,--these seven are counted as wicked men of sinful habits.
Righteousness, truth, asceticism, self-restraint, contentment, modesty,
renunciation, love of others, gift, acquaintance with the scriptures,
patience, and forgiveness,--these twelve are the practices of a Brahmana.
He that doth not fall off from these twelve, may sway the entire earth.
He that is endued with three, or two, or even one, of these, doth never
regard anything as his own to the exclusion of others. Self-restraint,
renunciation, and knowledge,--in these reside emancipation. These are the
attributes of Brahmanas endued with wisdom and regarding Brahman as the
highest of all objects of attainment. True or false, it is not laudable
for a Brahmana to speak ill of others; they that do this have hell for
their abode. Mada hath eighteen faults which have not yet been enumerated
by me. They are ill-will towards others, throwing obstacles in the way of
virtuous acts, detraction, falsehood in speech, lust, anger, dependence,
speaking ill of others, finding out the faults of others for report,
waste of wealth, quarrel, insolence, cruelty to living creatures, malice,
ignorance, disregard of those that are worthy of regard, loss of the
senses of right and wrong, and always seeking to injure others. A wise
man, therefore, should not give way to mada, for the accompaniments of
mada are censurable. Friendship is said to possess six indications;
firstly, friends delight in the prosperity of friends, and secondly, are
distressed at their adversity. If any one asketh for anything which is
dear to his heart, but which should not be asked for, a true friend
surely giveth away even that. Fourthly, a true friend who is of a
righteous disposition, when asked, can give away his very prosperity, his
beloved sons, and even his own wife. Fifthly, a friend should not dwell
in the house of a friend, on whom he may have bestowed everything, but
should enjoy what he earneth himself. Sixthly, a friend stoppeth not to
sacrifice his own good (for his friend). The man of wealth who seeketh to
acquire those good qualities, and who becometh charitable and righteous
restraineth his five senses from their respective objects. Such restraint
of the senses is asceticism. When it groweth in degree, it is capable of
winning regions of bliss hereafter (unlike Knowledge which leadeth to
success even here). They that have fallen off from patience (and are
incapable, therefore, of attaining to Knowledge) acquire such asceticism
in consequence of the purpose they entertain, viz., the attainment of
bliss in the high regions hereafter. In consequence of his ability to
grasp that Truth (Brahman) from which sacrifices flow, the Yogin is
capable of performing sacrifices by the mind. Another performeth
sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides
in him who knoweth Brahman as vested with attributes. It dwelleth more
completely in him who knoweth Brahman as divested of attributes. Listen
now to something else from me. This high and celebrated philosophy should
be taught (to disciples). All other systems are only a farrago of words.
The whole of this (universe) is established in this Yoga-philosophy. They
that are acquainted with it are not subjected to death. O king, one
cannot, by Work, however well-accomplished, attain to Truth (Brahman).
The man that is destitute of knowledge even if he poureth homa libations
or performeth sacrifices, can never, by Work, O king, attain to
immortality (emancipation). Nor doth he enjoy great happiness at the end.
Restraining all the external senses and alone, one should seek Brahman.
Giving up Work, one should not exert mentally. One should also (while
thus engaged) avoid experiencing joy at praise or anger at blame. O
Kshatriya, by conducting himself in this way according to the successive
steps indicated in the Vedas, one may, even here, attain to Brahman.
This, O learned one, is all that I tell thee.'"



SECTION XLVI

"Sanat-sujata said, 'The primary Seed (of the universe), called
Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with
effulgence. It leadeth the senses, and it is in consequence of that Seed
that Surya shineth. That Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). It is in consequence of that Seed (which is
Joy's self) that Brahman becomes capable of Creation and it is through it
that Brahman increaseth in expansion. It is that Seed which entering into
luminous bodies giveth light and heat. Without deriving its light and
heat from any other thing it is self-luminous, and is an object of terror
to all luminous bodies. The Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). The body composed of the five grosser
elements, that are themselves sprung from the five subtler ones,--the
latter, in their turn, originating in one homogeneous substance called
Brahman--is upheld (realised) in consciousness by both the creature-Soul
endued with life and Iswara. (These two, during sleep and the universal
dissolution, are deprived of consciousness). Brahman on the other hand,
which is never bereft of consciousness, and which is the Sun's Sun,
upholdeth both these two and also the Earth and the Heaven. The Eternal
One endued with Divinity is beheld by Yogins (by their mental eye). The
Seed upholdeth the two gods, the Earth and the Heaven, the Directions,
and the whole Universe. It is from that Seed that directions (points of
the compass) and rivers spring, and the vast seas also have derived their
origin. The Eternal One endued with Divinity is beheld by Yogins (by
their mental eye). The body is like a car destined to destruction. Its
acts, however, are undying. Tied to the wheels of that car (which are
represented by the acts of past lives), the senses, that are as steeds,
lead, through the region of consciousness, the man of wisdom towards that
Increate and Unchangeable One, that One endued with Divinity is beheld by
Yogins (by their mental eye). The form of that One cannot be displayed by
any comparison. None ever beholdeth Him by the eye. They that know him by
the rapt faculties, the mind, and the heart, become freed from death. The
Eternal One endued with Divinity is beheld by Yogins (by their mental
eye). The stream of illusion is terrible; guarded by the gods, it hath
twelve fruits. Drinking of its waters and beholding many sweet things in
its midst, men swim along it to and fro. This stream flows from that
Seed. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). Destined to sojourn to and fro, the creature-Soul, having
reflected enjoyeth (in the other world) only half of the fruits of his
acts. It is that creature-Soul which is Iswara, pervading everything in
the universe. It is Iswara that hath ordained sacrifices. That Eternal
One endued with Divinity is beheld by Yogins (by their mental eye). Souls
divested of accidents, resorting to Avidya, which is like unto a tree of
golden foliage, assume accidents, and take births in different orders
according to their propensities. That Eternal One endued with Divinity
(in Whom all those Souls are united) is beheld by Yogins (by their mental
eye). Accidents (which coming in contact with Brahman make the latter
assume many forms) raise the universe in its Fulness from that Brahman
which is full. Those accidents also, in their Fulness, arise from Brahman
in its Fulness. When one succeeds in dispelling all accidents from
Brahman which is ever Full, that which remains is Brahman in its Fulness.
That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). It is from that Seed that the five elements have arisen, and
it is in it that the power resideth for controlling them. It is from that
Seed that both the consumer and the consumed (called Agni and Soma) have
sprung, and it is in it that the living organisms with the senses rest.
Everything should be regarded to have sprung from it. That Seed called in
the Vedas TATH (Tad), we are unable to describe. That Eternal One endued
with Divinity is beheld by Yogins (by their mental eye). The vital air
called Apana is swallowed up by the Air called Prana; Prana is swallowed
up by the Will, and the Will by the Intellect, and the Intellect by the
Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins
(by their mental eye). The Supreme Soul endued with four legs, called
respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan,
treading above the unfathomable ocean of worldly affairs doth not put
forth one leg that is hid deep. Unto him that beholdeth that leg (viz.,
Turiya) as put forth for the purpose of guiding the other three, both
death and emancipation are the same. That Eternal One endued with
Divinity is beheld by Yogins (by their mental eye). Of the measure of the
thumb, ever Full, and different from this eternal organism, coming in
contact with the Vital airs, the Will, the Intellect, and the ten Senses,
it moveth to and fro. That Supreme Controller, worthy of reverential
hymns, capable of everything when vested with accidents and the prime
cause of everything, is manifest as Knowledge in creature-Souls. Fools
alone do not behold him; that Eternal One endued with Divinity is beheld
by Yogins (by their mental eye). Among individuals there are those that
have obtained the mastery of their minds, and those that have not. Yet in
all men the Supreme Soul may be seen equally. Indeed, it resideth equally
in him that is emancipate and in him that is not, with only this
difference that they that are emancipate obtain honey flowing in a thick
jet. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). When one maketh life's Sojourn, having attained to the
knowledge of Self and Not-Self, then it matters little whether his
Agni-hotra is performed or not. O monarch, let not such words as 'I am
thy servant' fall from their lips. The Supreme Soul hath another name,
viz., Pure Knowledge. They only that have restrained their minds obtain
Him. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). Even such is He. Illustrious and Full, all living creatures
are merged into Him. He that knoweth that embodiment of Fullness
attaineth to his object (emancipation) even here. That Eternal One endued
with Divinity is beheld by Yogins (by their mental eye). That which
flieth away stretching forth thousands of wings, yea, if endued with the
speed of the mind, must yet come back to the Central Spirit within the
living organism (in which the most distant things reside... That Eternal
One endued with Divinity) is beheld by Yogins (by their mental eye). His
form cannot be an object of sight. They only, that are of pure hearts,
can behold him. When one seeketh the good of all, succeedeth in
controlling his mind, and never suffereth his heart to be affected by
grief, then he is said to have purified his heart. Those again that can
abandon the world and all its cares, become immortal. (That Supreme Soul
which is undying),--that Eternal One endued with Divinity--is beheld by
Yogins (by their mental eye). Like serpents concealing themselves in
holes, there are persons who following the dictates of their preceptors,
or by their own conduct conceal their vices from scrutiny's gaze. They
that are of little sense are deceived by these. In fact, bearing
themselves outwardly without any impropriety, these deceive their victims
for leading them to hell. (Him, therefore, who may be attained by
companionship with persons of the very opposite class), that Eternal One
endued with Divinity--is beheld by Yogins (by their mental eye). He that
is emancipate thinks,--this transitory organism can never make me liable
to joy and grief and the other attributes inhering to it: nor can there
be, in my case, anything like death and birth: and, further, when
Brahman, which hath no opposing force to contend against and which is
alike in all times and all places, constitutes the resting-place of both
realities and unrealities, how can emancipation be mine? It is I alone
that am the origin and the end of all causes and effects.--(Existing in
the form of I or Self) that Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). The Brahman-knowing person, who is equal
unto Brahman itself, is neither glorified by good acts nor defiled by bad
ones. It is only in ordinary men that acts, good or bad, produce
different results. The person that knoweth Brahman should be regarded as
identical with Amrita or the state called Kaivalya which is incapable of
being affected by either virtue or vice. One should, therefore, disposing
his mind in the way indicated, attain to that essence of sweetness
(Brahman). That Eternal One endued with Divinity is beheld by Yogins (by
their mental eye). Slander grieveth not the heart of the person that
knoweth Brahman not the thought--I have not studied (the Veda), or, I
have not performed my Agni-hotra. The knowledge of Brahman soon imparteth
to him that wisdom which they only obtain who have restrained their mind.
(That Brahman which freeth the Soul from grief and ignorance)-that
Eternal One endued with Divinity-is beheld by Yogins (by their mental
eye). He, therefore, that beholdeth his own Self in everything, hath no
longer to grieve, for they only have to grieve who are employed in
diverse other occupations of the world. As one's purposes (appeasing
thirst, etc.) may be served in a well as in a large reservoir or vast
expanse, so the various purposes of the Vedas may all be derivable by him
that knoweth the Soul. Dwelling in the heart, and of the measure of the
thumb, that illustrious One--the embodiment of Fullness--is not an object
of sight. Unborn he moveth, awake day and night. He that knoweth him,
becometh both learned and full of joy. I am called the mother and father.
I am again the son. Of all that was, and of all that we will be, I am the
Soul. O Bharata, I am the old grandsire, I am the father, I am the son.
Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul
is the cause of my birth and procreation. I am the warp and woof of the
universe. That upon which I rest is indestructible. Unborn I move, awake
day and night. It is I knowing whom one becometh both learned and full of
joy. Subtler than the subtle, of excellent eyes capable of looking into
both the past and the future, Brahman is awake in every creature. They
that knows Him know that Universal Father dwelleth in the heart of every
created thing!'"



SECTION XLVII

"Vaisampayana said, 'Thus conversing with Sanat-sujata and the learned
Vidura, the king passed that night. And after the night had passed away,
all the princes and chiefs, entered the court-hall with joyous hearts and
desirous of seeing that Suta (who had returned). And anxious to hear the
message of Partha's, fraught with virtue and profit, all the kings with
Dhritarashtra at their head, went to that beautiful hall. Spotlessly
white and spacious, it was adorned with a golden floor. And effulgent as
the moon and exceedingly beautiful, it was sprinkled over with
sandal-water. And it was spread over with excellent seats made of gold
and wood, and marble and ivory. And all the seats were wrapped with
excellent covers. And Bhishma and Drona and Kripa and Salya, and
Kritavarman and Jayadratha, and Aswatthaman and Vikarna, and Somadatta
and Vahlika and Vidura of great wisdom and Yuyutsu, the great
car-warrior,--all these heroic kings in a body, O bull among the
Bharatas, having Dhritarashtra at their head, entered that hall of great
beauty. And Dussasana and Chitrasena, and Sakuni, the son of Suvala, and
Durmukha and Dussaha, Karna and Uluka and Vivingsati,--these also, with
Duryodhana, the wrathful king of the Kurus, at their head, entered that
hall, O monarch, like the celestials forming the train of Sakra himself.
And filled with these heroes possessed of arms like maces of iron, that
hall looked, O king, like a mountain-cave filled with lions. And all
these mighty bowmen, endued with great energy and blazing, with solar
effulgence, entering the hall, seated themselves on those beautiful
seats. And after all those kings, O Bharata, had taken their seats, the
orderly-in-waiting announced the arrival of the Suta's son, saying,
'Yonder cometh the car that was despatched to the Pandavas. Our envoy
hath returned quickly, by the aid of well-trained steeds of the, Sindhu
breed.' And having approached the place with speed and alighted from the
car, Sanjaya adorned with ear-rings entered that hall full of high-souled
kings. And the Suta said, 'Ye Kauravas, know that having gone to the
Pandavas I am just returning from them. The sons of Pandu offer their
congratulations to all the Kurus according to the age of each. Having
offered their respects in return, the sons of Pritha have saluted the
aged ones, and those that are equal to them in years, and those also that
are younger, just as each should, according to his years, be saluted.
Listen, ye kings, to what I, instructed before by Dhritarashtra, said to
the Pandavas, having gone to them from this place.'



SECTION XLVIII

"Dhritarashtra said, "I ask thee, O Sanjaya, in the presence of my boy
and of these kings, what words were said by the illustrious Dhananjaya of
might that knoweth no diminution,--that leader of warriors,--that
destroyer of the lives of the wicked?'

"Sanjaya said, 'Let Duryodhana listen to the words which the high-souled
Arjuna, eager for fight, uttered, with Yudhishthira's sanction and in the
hearing of Kesava. Fearless (in battle) and conscious of the might of his
arms, the heroic Kiritin, eager for fight, spoke thus unto me in the
presence of Vasudeva, 'Do thou, O suta, say unto Dhritarashtra's son, in
the presence of all the Kurus, and also in the hearing of that Suta's
son, of foul tongue and wicked soul, of little sense, stupid reason, and
of numbered days, who always desires to fight against me, and also in the
hearing of those kings assembled for fighting against the Pandavas, and
do thou see that all the words now uttered by me are heard well by that
king with his counsellors.' O monarch, even as the celestials eagerly
listen to the words of their chief armed with the thunderbolt, so did the
Pandavas and the Srinjayas listened to those words of grave import
uttered by Kiritin. Just these are the words spoken by Arjuna, the
wielder of Gandiva, eager for the fight and with eyes red as the lotus,
'If Dhritarashtra's son doth not surrender to king Yudhishthira of the
Ajamida race, his kingdom, then (it is evident) there must be some sinful
act committed by the sons of Dhritarashtra, whose consequences are yet
unreaped by them, for it can be nothing else when they desire battle with
Bhimasena and Arjuna, and the Aswins and Vasudeva and Sini's son, and
Dhrishtadyumna infallible in arms, and Sikhandin, and Yudhishthira, who
is like Indra himself and who can consume heaven and earth by merely
wishing them ill. If Dhritarashtra's son desireth war with these, then
will all objects of the Pandavas be accomplished. Do not, therefore,
propose peace for the sons of Pandu, but have war if thou likest. That
bed of woe in the woods which was Yudhishthira's when that virtuous son
of Pandu lived in exile; Oh, let a more painful bed than that, on the
bare earth, be now Duryodhana's and let him lie down on it, as his last,
deprived of life. Win thou over those men that were ruled by the wicked
Duryodhana of unjust conduct to the side of Pandu's son endued with
modesty and wisdom and asceticism and self-restraint and valour and might
regulated by virtue. Endued with humility and righteousness, with
asceticism and self-restraint and with valour regulated by virtue, and
always speaking the truth, our king, though afflicted by numerous
deceptions, hath forgiven all and hath patiently borne great wrongs. When
the eldest son of Pandu, of soul under proper control, will indignantly
dart at the Kurus his terrible wrath accumulated for years, then will the
son of Dhritarashtra repent for this war. As a blazing fire burning all
around consumeth dry grass in the hot season, so will Yudhishthira,
inflamed with wrath, consume the Dhritarashtra host by glance alone of
his eye. When Dhritarashtra's son will behold Bhimasena, that wrathful
Pandava of terrific impetus, stationed on his car, mace in hand, vomiting
the venom of his wrath, then will Duryodhana repent for this war. Indeed,
when he will behold Bhimasena, who always fighteth in the van, accoutred
in mail, scarcely capable of being looked at even by his own followers
felling hostile heroes and devastating the enemy's ranks like Yama
himself, then will the exceedingly vain Duryodhana recollect these words.
When he will behold elephants, looking like mountain-peaks, felled by
Bhimasena, blood flowing their broken heads like water from broken casks,
then will Dhritarashtra's son repent for this war. When falling upon the
sons of Dhritarashtra the fierce Bhima of terrible mien, mace in hand,
will slaughter them, like a huge lion falling upon a herd of kine, then
will Duryodhana repent for this war. When the heroic Bhima undaunted even
in situations of great danger and skilled in weapons-when that grinder of
hostile hosts in battle,--mounted on his car, and alone will crush by his
mace crowds of superior cars and entire ranks of infantry, seize by his
nooses strong as iron, the elephants of the hostile army, and mow down
the Dhritarashtra's host, like a sturdy woodsman cutting a forest down
with an axe, then will Dhritarashtra's son repent for this war. When he
will behold the Dhartarashtra's host consumed like a hamlet full of
straw-built huts by fire, or a field of ripe corn by lightning,--indeed
when he will behold his vast army scattered, its leaders slain, and men
running away with their back towards the field afflicted with fear, and
all the warriors, humbled to the dust, being scorched by Bhimasena with
the fire of his weapons,--then will the son of Dhritarashtra repent for
this war, When Nakula, that warrior of wonderful feats, that foremost of
all car-warriors, dexterously shooting arrows by hundreds, will mangle
the car-warriors of Duryodhana, then will the son of Dhritarashtra repent
for this war. Accustomed to enjoy all the comforts and luxuries of life,
when Nakula, recollecting that bed of woe on which he had slept for a
long time in the woods, will vomit the poison of his wrath like an angry
snake, then will the son of Dhritarashtra repent for this war. Ready to
lay down their very lives, the (allied) monarchs, O Suta, urged to battle
by king Yudhishthira the just, will furiously advance on their
resplendent cars against the (hostile) army. Beholding this, the son of
Dhritarashtra will certainly have to repent. When the Kuru prince will
behold the five heroic sons of (Draupadi), tender in years but not in
acts, and all well-versed in arms, rush, reckless of their lives, against
the Kauravas, then will that son of Dhritarashtra repent for this war.
When bent upon carnage Sahadeva, mounted on his car of noiseless wheels,
and motion incapable of being obstructed, and set with golden stars, and
drawn by well-trained steeds, will make the heads of monarchs roll on the
field of battle with volleys of arrows,--indeed, beholding that warrior
skilled in weapons, seated on his car in the midst of that frightful
havoc, turning now to the left and now to the right and falling upon the
foe in all directions, then will the son of Dhritarashtra repent for this
war. Indeed, when the modest but mighty Sahadeva, skilled in battle,
truthful, conversant with all the ways of morality, and endued with great
activity and impetuousness, will fall upon the son of Gandhari in fierce
encounter and rout all his followers, then will the son of Dhritarashtra
repent for this war. When he will behold the sons of Draupadi, those
great bowmen, those heroes skilled in weapons and well-versed in all the
ways of chariot-fighting, dart at the foe like snakes of virulent poison,
then will the son of Dhritarashtra repent for this war. When that slayer
of hostile heroes, Abhimanyu, skilled in arms like Krishna himself, will
overpower the foe showering upon them, like the very clouds, a thick
downpour of arrows, then will the son of Dhritarashtra repent for this
war. Indeed, when he will behold that son of Subhadra, a child in years
but not in energy, skilled in weapons and like unto Indra himself,
failing like Death's self upon the ranks of the foe, then will the son of
Dhritarashtra repent for this war. When the youthful Prabhadrakas, endued
with great activity, well-versed in battle, and possessed of the energy
of lions will overthrow the sons of Dhritarashtra with all their troops,
then will Duryodhana repent for this war. When those veteran car-warriors
Virata and Drupada will assail, at the head of their respective
divisions, the sons of Dhritarashtra and their ranks, then will
Duryodhana repent for this war. When Drupada, skilled in weapons, and
seated on his car, desirous of plucking the heads of youthful warriors,
will wrathfully strike them off with arrows shot from his bow, then will
the son of Dhritarashtra repent for this war. When that slayer of hostile
heroes, Virata will penetrate into the ranks of the foe, grinding all
before him with the aid of his Matsya warriors of cool courage, then will
the son of Dhritarashtra repent for this war. When he will behold in the
very van the eldest son of the Matsya king, of cool courage and collected
mien, seated on his car and accoutred in mail on behalf of the Pandavas,
then will the son of Dhritarashtra. repent for this war. I tell thee
truly that when that foremost of Kaurava heroes, the virtuous son of
Santanu, will be slain in battle by Sikhandin, then all our foes, without
doubt, will perish. Indeed, when, overthrowing numerous car-warriors,
Sikhandin, seated on his own well-protected car, will proceed towards
Bhishma, crushing multitudes of (hostile) cars by means of his own
powerful steeds, then will the son of Dhritarashtra repent for this war.
When he will behold Dhristadyumna unto whom Drona hath imparted all the
mysteries of the science of weapons, stationed in splendour in the very
van of the Srinjaya ranks, then will the son of Dhritarashtra repent.
Indeed, when the leader of the Pandava host, of immeasurable prowess and
capable of withstanding the rush of any force, will proceed to attack
Drona in battle, crushing with his arrows the Dhritarashtra ranks, then
will Duryodhana repent for this war. What enemy can withstand him who
hath, for fighting in his van, that lion of the Vrishni race, that chief
of the Somakas, who is modest and intelligent, mighty and endued with
great energy, and blessed with every kind of prosperity? Say also this
(unto Duryodhana),--Do not covet (the kingdom). We have chosen, for our
leader, the dauntless and mighty car-warrior Satyaki, the grandson of
Sini, skilled in weapons and having none on earth as his equal. Of broad
chest and long arms, that grinder of foes, unrivalled in battle, and
acquainted with the best of weapons, the grandson of Sini, skilled in
arms and perfectly dauntless, is a mighty car-warrior wielding a bow of
full four cubits' length. When that slayer of foes, that chief of the
Sinis, urged by me, will shower, like the very clouds, his arrows on the
foe, completely overwhelming their leaders with that downpour, then will
the son of Dhritarashtra repent for this war. When that illustrious
warrior of long arms and firm grasp of the bow, musters his resolution
for fight, the foe then, like kine getting the scent of the lion, fly
away from him before even commencing the encounter. That illustrious
warrior of long arms and firm grasp of the bow is capable of splitting
the very hills and destroying the entire universe. Practised in weapons,
skilled (in battle), and endued with exceeding lightness of hand, he
shineth on the field of battle like the sun himself in the sky. That lion
of the Vrishni race, that scion of Yadu's line, of superior training,
hath diverse wonderful and excellent weapons. Indeed, Satyaki is
possessed of a knowledge of all those uses of weapons that are said to be
of the highest excellence. When he will behold in battle the golden car
of Satyaki of Madhu's race, drawn by four white steeds, then will that
wretch of uncontrolled passions, the son of Dhritarashtra, repent. When
he will also behold my terrible car, endued with the effulgence of gold
and bright gems, drawn by white steeds and furnished with the banner
bearing the device of the Ape and guided by Kesava himself, then will
that wretch of uncontrolled passions repent. When he will hear the fierce
twang produced by the constant stretch of the bow-string with fingers
cased in leather gloves,--that terrible twang, loud as the rolling of the
thunder, of my bow Gandiva wielded by me in the midst of the great
battle,--then will that wicked wretch, the son of Dhritarashtra repent,
beholding himself abandoned by his troops, flying away like kine from the
field of battle in all directions, overwhelmed with the darkness created
by my arrowy downpour. When he will behold innumerable keen-edged arrows,
furnished with beautiful wings, and capable of penetrating into the very
vitals, shot from the string of Gandiva, like fierce and terrible flashes
of lightning emitted by the clouds, destroying enemies by thousands, and
devouring numberless steeds and elephants clad in mail, then will the son
of Dhritarashtra repent for this war. When he will behold the arrows shot
by the enemy turned off, or turned back struck by my shafts, or cut to
pieces pierced transversely by my arrows, then will the foolish son of
Dhritarashtra repent for this war. When broad-headed arrows shot by my
hands will strike off the heads of youthful warriors, like birds picking
off fruits from the tree-tops, then will the son of Dhritarashtra repent
for this war. When he will behold excellent warriors of his failing down
from their cars, and elephants and steeds rolling on the field, deprived
of life by my arrows, then will the son of Dhritarashtra repent for this
war. When he will behold his brothers, even before fairly coming within
the range of the enemy's weapons, die all around, without having achieved
anything in battle, then will the son of Dhritarashtra repent for this
war. When pouring my blazing shafts incessantly, I will, like Death
himself with mouth wide-open, destroy on all sides multitudes of cars and
foot-soldiers, then will that wretch repent. When he will behold his own
troops, covered with the dust raised by my car wander in all directions,
torn to pieces by Gandiva and reft of senses, then will that wretch
repent. When he will behold his whole army running away in fear in all
directions, mangled in limbs, and bereft of senses; when he will behold
his steeds, elephants, and foremost of heroes slain; when he will see his
troops thirsty, struck with panic, wailing aloud, dead and dying, with
their animals exhausted; and hair, bones and skulls lying in heaps around
like half-wrought works of the Creator, then will that wretch repent.
When he will behold on my car, Gandiva, Vasudeva, and the celestial conch
Panchajanya, myself, my couple of inexhaustible quivers, and my conch
called Devadatta as also my white steeds, then will the son of
Dhritarashtra repent for this war. When I consume the Kauravas, like Agni
consuming innumerable wicked souls assembled together at the time of
ushering in another Yuga at the end of the last one, then Dhritarashtra
with all his sons repent. When the wicked, hearted and the wrathful son
of Dhritarashtra will be deprived of prosperity with brothers and army
and followers, then, reft of pride and losing heart and trembling all
over, will that fool repent. One morning when I had finished my
water-rites and prayers, a Brahmana spoke unto me these pleasant words,
'O Partha, thou shalt have to execute a very difficult task. O
Savyasachin, thou shalt have to fight with thy foes. Either Indra riding
on his excellent steed and thunderbolt in hand will walk before thee
slaying thy foes in battle, or Krishna, the son of Vasudeva will protect
thee from behind riding on his car drawn by the steeds headed by Sugriva.
Relying on those words, I have, in this battle passing over Indra, the
wielder of the thunderbolt, preferred Vasudeva as my ally. That Krishna
hath been obtained by me for the destruction of those wicked ones. I see
the hand of the gods in all this. The person whose success is only wished
for by Krishna, without the latter's actually taking up arms in his
behalf, is certain to prevail over all enemies, even if those be the
celestials with Indra at their head, while anxiety there is none if they
be human. He that wisheth to conquer in battle that foremost of heroes,
Vasudeva's son Krishna endued with great energy, wisheth to cross by his
two arms alone the great ocean of wide expanse and immeasurable water.
He. that wisheth to split by a slap of his palm the high Kailasa
mountain, is not able to do the slightest damage to the mountain although
his hand only with its nails is sure to wear away. He that would conquer
Vasudeva in battle, would, with his two arms, extinguish a blazing fire,
stop the Sun and the Moon, and plunder by force the Amrita of the
gods,--that Vasudeva, viz., who having mowed down in battle by main force
all the royal warriors of the Bhoja race, had carried off on a single car
Rukmini of great fame for making her his wife; and by her was afterwards
born Pradyumna of high soul. It was this favourite of the gods, who,
having speedily smashed the Gandharas and conquered all the sons of
Nagnajit, forcibly liberated from confinement king Sudarsana of great
energy. It was he that slew king Pandya by striking his breast against
his, and moved down the Kalingas in battle Burnt by him, the city of
Varanasi remained for many years without e king, incapable of being
defeated by others. Ekalavya, the king of the Nishadas, always used to
challenge this one to battle; but slain by Krishna he lay dead like the
Asura Jambha violently thrashed on a hillock. It was Krishna, who, having
Baladeva for his second, slew Ugrasena's wicked son (Kansa), seated in
court in the midst of the Vrishnis and the Andhakas, and then gave unto
Ugrasena the kingdom. It was Krishna who fought with king Salya, the lord
of Saubha, stationed in the skies, fearless in consequence of his powers
of illusion; and it was he, who, at the gate of Subha caught with his
hands the fierce Sataghni (hurled by Saubha's lord). What mortal is able
to bear his might? The Asuras had a city named Pragjyotisha, which was
formidable, inaccessible and unbearable. It was there that the mighty
Naraka, the son of the Earth, kept the jewelled ear-rings of Aditi,
having brought them by force. The very gods, who, fearless of death,
assembled together with Sakra at their head were incapable of conquering
him. Beholding Kesava's prowess and might, and weapon that is
irresistible, and knowing also the object of his birth, the gods employed
him for the destruction of those Asuras. Vasudeva, too, endued with all
the divine attributes that ensure success, agreed to undertake that
exceedingly difficult task. In the city of Nirmochana that hero slew six
thousand Asuras, and cutting into pieces innumerable keen-edged shafts,
he slew Mura and hosts of Rakshasas, and then entered that city. It was
there, that an encounter took place between the mighty' Naraka and Vishnu
of immeasurable strength. Slain by Krishna, Naraka lay lifeless there,
like a Karnikara tree uprooted by the wind. Having slain the Earth's son,
Naraka, and also Mura, and having recovered those jewelled ear-rings, the
learned Krishna of unparalleled prowess came back, adorned with beauty
and undying fame. Having witnessed his terrible feats in that battle, the
gods then and there blessed him saying, 'Fatigue will never be thine in
fights, neither the firmament nor the waters shall stop thy course, nor
shall weapons penetrate thy body.' And Krishna, by all this, regarded
himself amply rewarded. Immeasurable, and possessed of great might, in
Vasudeva ever exist all the virtues. And yet the son of Dhritarashtra
seeketh to vanquish that unbearable Vishnu of infinite energy, for that
wretch often thinks of imprisoning him. Krishna, however, beareth all
this for our sake only. That wretch seeketh to create a sudden disunion
between Krishna and myself. How far, however, he is capable of taking
away the affection of Krishna from the Pandavas, he will see on the field
of battle. Having bowed down unto Santanu's son, and also Drona with his
son, and the unrivalled son of Saradwat, I shall fight for regaining our
kingdom. The God of justice himself, I am sure, will bring destruction on
that sinful man who will fight with the Pandavas. Deceitfully defeated at
dice by those wretches, ourselves, of royal birth, had to pass twelve
years in great distress in the forest and one long year in a state of
concealment. When those Pandavas are still alive, how shall the sons of
Dhritarashtra rejoice, possessing rank and affluence? If they vanquish us
in fight, aided by the very gods headed by Indra, the then practice of
vice would be better than virtue, and surely there would be nothing like
righteousness on earth. If man is affected by his acts, if we be superior
to Duryodhana, then, I hope that, with Vasudeva as my second, I shall
slay Duryodhana, with all his kinsmen. O lord of men, if the act of
robbing us of our kingdom be wicked, if these our own good deeds be not
fruitless, than beholding both this and that, it seems to me, the
overthrow of Duryodhana is certain. Ye Kauravas, ye will see it with your
eyes that, if they fight, the sons of Dhritarashtra shall certainly
perish. If they act otherwise instead of fighting, then they may live;
but in the event of a battle ensuing, none of them will be left alive.
Slaying all the sons of Dhritarashtra along with Karna, I shall surely
wrest the hole of their kingdom, Do ye, meanwhile, whatever ye think
best, and enjoy also your wives and other sweet things of life. There
are, with us, many aged Brahmanas, versed in various sciences, of amiable
behaviour, well-born, acquainted with the cycle of the years, engaged in
the study of astrology, capable of understanding with certainty the
motions of planets and the conjunctions of stars as also of explaining
the mysteries of fate, and answering questions relating to the future,
acquainted with the signs of the Zodiac, and versed with the occurrences
of every hour, who are prophesying the great destruction of the Kurus and
the Srinjayas, and the ultimate victory of the Pandavas, so that
Yudhishthira, who never made an enemy, already regardeth his objects
fulfilled in consequence of the slaughter of his foes. And Janardana
also, that lion among the Vrishnis, endued with the knowledge of the
invisible future, without doubt, beholdeth all this. And I also, with
unerring foresight, myself behold that future, for that foresight of
mine, acquired of old, is not obstructed. The sons of Dhritarashtra, if
they fight, will not live. My bow, Gandiva, yawneth without being
handled; my bow-string trembleth without being stretched; and arrows
also, issuing from my quiver's mouth, are again and again seeking to fly.
My bright scimitar issueth of itself from its sheath, like a snake
quitting its own worn off slough; and on the top of my flag-staff are
heard terrific voices,--When shall thy car be yoked, O Kiritin?
Innumerable jackals set up hideous howls at night, and Rakshasas
frequently alight from the sky; deer and jackals and peacocks, crows and
vultures and cranes, and wolves and birds of golden plumage, follow in
the rear of my car when my white steeds are yoked unto it. Single-handed
I can despatch, with arrowy showers, all warlike kings, to the regions of
death. As a blazing fire consumeth a forest in the hot season, so,
exhibiting diverse courses, I will hurl those great weapons called
Sthur-karna, Pasupata, and Brahma, and all those that Sakra gave me, all
of which are endued with fierce impetuosity. And with their aid, setting
my heart on the destruction of those monarchs, I will leave no remnant of
those that come to the field of battle. I will rest, having done all
this. Even this is my chief and decided resolve. Tell them this, O son of
Gavalgana. Look at the folly of Duryodhana! O Suta, they that are
invincible in battle even if encountered with the aid of the very gods
headed by Indra,--even against them that son of Dhritarashtra thinketh of
warring! But so let it be even as the aged Bhishma, the son of Santanu,
and Kripa, and Drona with his son, and Vidura endued with great wisdom,
are saying, 'May the Kauravas all live long!"



SECTION XLIX

"Vaisampayana said, 'In the midst, O Bharata, of all those assembled
kings, Bhishma, the son of Santanu, then said these words unto
Duryodhana, 'Once on a time, Vrihaspati and Sakra went to Brahma. The
Maruts also with Indra, the Vasus with Agni, the Adityas, the Sadhyas,
the seven celestial Rishis, the Gandharvas, Viswavasu, and the beautiful
tribes of the Apsaras, all approached the ancient Grandsire. And having
bowed down unto the Lord of the universe, all those dwellers of heaven
sat around him. Just then, the two ancient deities, the Rishis Nara and
Narayana, as if drawing unto themselves by their own energy the minds and
energies of all who were present there, left the place.' Thereupon,
Vrihaspati asked Brahma, saying,--Who are these two that leave the place
without worshipping thee? Tell us, O Grandsire, who are they? Thus asked,
Brahma said, 'These two, endued with ascetic merit, blazing with
effulgence and beauty, illuminating both the earth and the heaven,
possessed of great might, and pervading and surpassing all, are Nara and
Narayana, dwelling now in the region of Brahman having arrived from the
other world. Endued with great might and prowess, they shine in
consequence of their own asceticism. By their acts they always contribute
to the joy of the world. Worshipped by the gods and the Gandharvas, they
exist only for the destruction of Asuras.'

"Bhishma continued, 'Having heard these words, Sakra went to the spot
where those two were practising ascetic austerities, accompanied by all
the celestials and having Vrihaspati at their head. At that time, the
dwellers of heaven had been very much alarmed in consequence of a war
raging between themselves and the Asuras. And Indra asked that
illustrious couple to grant him a boon. Thus solicited, O best of the
Bharata race, those two said,--Name thou the boon.--Upon this Sakra said
unto them,--Give us your aid.--They then said unto Sakra,--We will do
what thou wishest. And then it was with their aid that Sakra subsequently
vanquished the Daityas and the Danavas. The chastiser of foes, Nara, slew
in battle hundreds and thousands of Indra's foes among the Paulomas and
the Kalakhanjas. It was this Arjuna, who, riding on a whirling car,
severed in battle, with a broad-headed arrow, the head of the Asura
Jambha while the latter was about to swallow him. It was he who afflicted
(the Daitya city of Hiranyapura) on the other side of the ocean, having
vanquished in battle sixty thousands of Nivatakavachas. It was this
conqueror of hostile towns, this Arjuna of mighty arms, that gratified
Agni, having vanquished the very gods with Indra at their head. And
Narayana also hath, in this world, destroyed in the same way numberless
other Daityas and Danavas. Even such are those two of mighty energy that
are now seen united with each other. It hath been heard by us that the
two heroic and mighty car-warriors, Vasudeva and Arjuna, that are now
united with each other, are those same ancient gods, the divine Nara and
Narayana. Amongst all on earth they are incapable of being vanquished by
the Asuras and the gods headed by Indra himself. That Narayana is
Krishna, and that Nara is Falguna. Indeed, they are one Soul born in
twain. These two, by their acts, enjoy numerous eternal and inexhaustible
regions, and are repeatedly born in those worlds when destructive wars
are necessary. For this reason their mission is to fight. Just this is
what Narada, conversant with the Vedas, had said unto the Vrishnis. When
thou, O Duryodhana, wilt see Kesava with conch-shell and discus, and mace
in hand, and that terrible wielder of the bow, Arjuna, armed with
weapons, when thou wilt behold those eternal and illustrious ones, the
two Krishnas seated on the same car, then wilt thou, O child, remember
these my words. Why should not such danger threaten the Kurus when thy
intellect, O child, hath fallen off from both profit and virtue? If thou
heedest not my words, thou shalt then have to hear of the slaughter of
many, for all the Kauravas accept thy opinion. Thou art alone in holding
as true the opinion, O bull of the Bharata race, only three persons,
viz., Karna, a low-born Suta's son cursed by Rama, Sakuni, the son of
Suvala, and thy mean and sinful brother Dussasana.'

'Karna said. 'It behoveth thee not, O blessed grandsire, to use such
words towards me, for I have adopted the duties of the Kshatriya order
without falling off from those of my own. Besides, what wickedness is
there in me? I have no sin known to any one of Dhritarashtra's people. I
have never done any injury to Dhritarashtra's son; on the other hand, I
will slay all the Pandavas in battle. How can they that are wise make
peace again with those that have before been injured? It is always my
duty to do all that is agreeable to king Dhritarashtra, and especially to
Duryodhana, for he is in possession of the kingdom.'

"Vaisampayana continued, 'Having listened to these words of Karna,
Bhishma the son of Santanu, addressing king Dhritarashtra, again said,
'Although this one often boasteth saying,--I shall slay the
Pandavas,--yet he is not equal to even a sixteenth part of high-souled
Pandavas. Know that the great calamity that is about to overtake thy sons
of wicked souls, is the act of this wretched son of a Suta! Relying upon
him, thy foolish son Suyodhana hath insulted those heroes of celestial
descent, those chastiser of all foes. What, however, is that difficult
feat achieved by this wretch before that is equal to any of those
achieved of old by every one of the Pandavas? Beholding in the city of
Virata his beloved brother slain by Dhananjaya who displayed such
prowess, what did this one then do? When Dhananjaya, rushing against all
the assembled Kurus, crushed them and took away their robes, was this one
not there then? When thy son was being led away as a captive by the
Gandharvas on the occasion of the tale of the cattle, where was this son
of a Suta then who now belloweth like a bull? Even there, it was Bhima,
and the illustrious Partha, and the twins, that encountered the
Gandharvas and vanquished them. Ever beautiful, and always unmindful of
both virtue and profit, these, O bull of the Bharata race, are the many
false things, blessed be thou, that this one uttereth.'

'Having heard these words of Bhishma, the high-souled son of Bharadwaja,
having paid due homage unto Dhritarashtra and the assembled kings, spoke
unto him these words, 'Do that, O king, which the best of the Bharatas,
Bhishma, hath said. It behoveth thee not to act according to the words of
those that are covetous of wealth. Peace with the Pandavas, before the
war breaks out, seems to be the best. Everything said by Arjuna and
repeated here by Sanjaya, will, I know, be accomplished by that son of
Pandu, for there is no bowman equal unto him in the three world!' Without
regarding, however, these words spoken by both Drona and Bhishma, the
king again asked Sanjaya about the Pandavas. From that moment, when the
king returned not a proper answer to Bhishma and Drona, the Kauravas gave
up all hopes of life.'"



SECTION L

"Dhritarashtra said, 'What did that Pandava king, the son of Dharma, say,
O Sanjaya, after hearing that a large force hath been assembled here for
gladdening us? How also is Yudhishthira acting, in view of the coming
strife, O Suta, who amongst his brothers and sons are looking up to his
face, desirous of receiving his orders? Provoked as he is by the
deceptions of my wicked sons, who, again, are dissuading that king of
virtuous behaviour and conversant with virtue, saying,--Have peace?'

"Sanjaya said, 'All the Panchalas, along with the other sons of Pandu,
are looking up to Yudhishthira's face, blessed be thou, and he too is
restraining them all. Multitudes of cars belonging to the Pandavas and
the Panchalas are coming in separate bodies for gladdening Yudhishthira,
the son of Kunti, ready to march to the field of battle. As the sky
brightens up at the advent of the rising sun, so the Panchalas are
rejoicing at their union with Kunti's son of blazing splendour, risen
like a flood of light. The Panchalas, the Kekayas, and the Matsyas, along
with the very herdsmen that attend on their kine and sheep, are rejoicing
and gladdening Yudhishthira, the son of Pandu. Brahmana and Kshatriya
girls and the very daughters of the Vaisyas, in large number, are coming
in playful mood for beholding Partha accounted in coat of mail.'

"Dhritarashtra said, 'Tell us, O Sanjaya, of the forces of
Dhrishtadyumna, as also of the Somakas, and of all others, with which the
Pandavas intend to fight with us.'

"Vaisampayana continued, 'Thus interrogated, in the midst of the Kurus
and in their very hall, the son of Gavalgana' became thoughtful for a
moment and seemed to draw repeatedly deep and long sights; and suddenly
he fell down in a swoon without any apparent reason. Then in that
assembly of kings, Vidura said loudly, 'Sanjaya, O great king, hath
fallen down on the ground senseless, and cannot utter a word, bereft of
sense and his intellect clouded.'

"Dhritarashtra said, 'Without doubt, Sanjaya, having seen those mighty
car-warriors, the sons of Kunti, hath his mind filled with great anxiety
in consequence of those tigers among men.'

"Vaisampayana continued, 'Having recovered consciousness, and being
comforted, Sanjaya addressed king Dhritarashtra in the midst of that
concourse of Kurus in that hall, saying, 'Indeed, O king of kings, I saw
those great warriors, the sons of Kunti, thinned in body, in consequence
of the restraint in which they had lived in the place of the king of the
Matsyas. Hear, O King, with whom the Pandavas will contend against you.
With that hero Dhrishtadyumna as their ally, they will fight against you.
With that personage of virtuous soul, who never forsaketh truth through
anger or fear, temptation, or for the sake of wealth, of disputation; and
who is, O King, a very authority in matters of religion, himself being
the best of those that practise virtue;--with him, who hath never made an
enemy, the sons of Pandu will fight against you.' He unto whom no one on
earth is equal in might of arms, and who, wielding his bow had brought
all kings under subjection, and who, vanquishing of old all the people of
Kasi and Anga and Magadha, as also the Kalingas;--with that Bhimasena
will the sons of Pandu fight against, you. Indeed, he through whose might
the four sons of Pandu quickly could alight on the earth, having issued
forth from the (burning) house of lac that son of Kunti, Vrikodara, who
became the means of their rescue from the cannibal Hidimva; that son of
Kunti, Vrikodara, who became their refuge when the daughter of Yajnasena
was being carried away by Jayadratha; indeed, with that Bhima. who
rescued the assembled Pandavas from the conflagration at Varanavata; even
with him (as their ally) will they fight against you. He, who for the
gratification of Krishna slew the Krodhavasas, having penetrated the
rugged and terrible mountains of Gandhamadana, he to whose arms hath been
imparted the might of ten thousand elephants; with that Bhimasena (as
their ally) the Pandavas will fight against you. That hero, who, for the
gratification of Agni, with Krishna only for his second, bravely
vanquished of yore Purandara in fight; he who gratified by combat that
God of gods, the trident-bearing lord of Uma--Mahadeva himself having the
mountains for his abode; that foremost of warriors who subjugated all the
kings of the earth--with that Vijaya (as their ally) the Pandavas will
encounter you in battle. That wonderful warrior Nakula, who vanquished
the whole of the western world teeming with Mlechchas, is present in the
Pandava camp. With that handsome hero, that unrivalled bowman, that son
of Madri, O Kauravya, the Pandavas will fight against you. He who
vanquished in battle the warriors of Kasi, Anga, and Kalinga,--with that
Sahadeva will the Pandavas encounter you in battle. He, who in energy
hath for his equals only four men on earth, viz., Aswatthaman and
Dhrishtaketu and Rukmi and Pradyumna,--with that Sahadeva, youngest in
years, that hero among men, that gladdener of Madri's heart, with him, O
King, will you have a destructive battle. She, who, while living of yore
as the daughter of the king of Kasi, had practised the austerest
penances; she, who, O bull of the Bharata race, desiring even in a
subsequent life to compass the destruction of Bhishma, took her birth as
the daughter of Panchala, and accidentally became afterwards a male; who,
O tiger among men, is conversant with the merits and demerits of both
sexes; that invincible prince of the Panchala who encountered the
Kalingas in battle, with what Sikhandin skilled in every weapon, will the
Pandavas fight against you. She whom a Yaksha for Bhishma's destruction
metamorphosed into a male, with that formidable bowman will the Pandavas
fight against you. With those mighty bowmen, all, brothers those five
Kekaya princes, with those heroes clad in mail will the Pandavas fight
against you. With that warrior of long arms: endued with great activity
in the use of weapons, possessed of intelligence and prowess incapable of
being baffled, with that Yuyudhana, the lion of the Vrishni race, will
you have to fight. He, who had been the refuge of the high-souled
Pandavas for a time, with that Virata, will ye have an encounter in
battle. The lord of Kasi, that mighty car-warrior who ruleth in Varanasi
hath become an ally of theirs; with him the Pandavas will fight against
you. The high-souled sons of Draupadi, tender in years but invincible in
battle, and unapproachable like snakes of virulent poison, with them,
will the Pandavas fight against you. He, that in energy is like unto
Krishna and in self-restraint unto Yudhishthira, with that Abhimanyu,
will the Pandavas fight against you. That war-like son of Sisupala,
Dhrishtaketu of great fame, who in energy is beyond comparison and who
when angry is incapable of being withstood in battle, with that king of
the Chedis who has joined the Pandavas at the head of an Akshauhini of
his own, will the sons of Pandu fight against you. He that is the refuge
of the Pandavas, even as Vasava is of the celestials, with that Vasudeva,
the Pandavas will fight against you. He also, O bull of Bharata race,
Sarabha the brother of the king of the Chedis, who again is united with
Karakarsa, with both these, the Pandavas will fight against you.
Sahadeva, the son of Jarasandha, and Jayatsena, both unrivalled heroes in
battle, are resolved upon fighting for the Pandavas. And Drupada too,
possessed of great might, and followed by a large force, and reckless of
his life, is resolved to fight for the Pandavas. Relying upon these and
other kings by hundreds, of both the eastern and northern countries, king
Yudhishthira the just, is prepared for battle.'"



SECTION LI

"Dhritarashtra said, 'All these named by thee are, indeed, endued with
great courage, but all of them together are equal to Bhima singly. My
fear, O child, from the wrathful Bhima is, indeed, very great, like that
of fat deer from an enraged tiger. I pass all my nights in sleeplessness,
breathing deep and hot sighs afraid of Vrikodara, O child, like an animal
of any other species afraid of the lion. Of mighty arms, and in energy
equal unto Sakra himself, I see not in this whole army even one that can
withstand him in battle. Exceedingly wrathful and determined in
animosity, that son of Kunti and Pandu smileth not even in jest, is mad
with rage, casteth his glances obliquely, and speaketh in a voice of
thunder. Of great impetuosity and great courage, of long arms and great
might, he will not, in battle, leave even one of my foolish sons alive.
Indeed, Vrikodara, that bull among the Kurus, whirling his mace in
battle, will, like a second Yama mace in hand slay all my sons who are
afflicted by a heavy calamity. Even now I see that terrible mace of his,
with eight sides made of steel, and adorned with gold, uplifted like a
Brahmana's curse. As a lion of mighty strength among a flock of deer,
Bhima will range among my troops. He only (amongst his brothers) always
displayed his strength cruelly towards my sons. Eating voraciously, and
endued with great impetuosity, from his very childhood he hath been
behaving inimically towards my children. My heart trembleth (to remember)
that even in their childhood, Duryodhana and other sons of mine, while
fighting with him (sportively) were always ground down by the
elephant-like Bhima. Alas, my sons have always been oppressed by his
might, and it is that Bhima of terrible prowess that hath been the cause
of this rupture. Even now I behold Bhima, mad with rage, fighting in the
very van, and devouring the whole of my host consisting of men,
elephants, and steeds. Equal unto Drona and Arjuna in weapons, his speed
equal unto the velocity of the wind, and in wrath like unto Maheswara
himself, who is there, O Sanjaya, that would slay that wrathful and
terrible hero in battle? I think it to be a great gain that my sons were
not even then slain by that slayer of enemies who is endued with such
energy. How can a human being withstand the impetuosity of that warrior
in battle who slew Yakshas and Rakshasas of terrible might before? O
Sanjaya, even in his childhood he was never completely under my control.
Injured by my wicked sons, how can that son of Pandu come under my
control now? Cruel and extremely wrathful, he would break but not bend.
Of oblique glances and contracted eye-brows, how can he be induced to
remain quiet? Endued with heroism, of incomparable might and fair
complexion, tall like a palmyra tree, and in height taller than Arjuna by
the span of the thumb, the second son of Pandu surpasseth the very steeds
in swiftness, and elephants in strength, speaketh in indistinct accents,
and possesseth eyes having the hue of honey. As regards form and might,
even such was he in his very boyhood, as I truly heard long before from
the lips of Vyasa! Terrible and possessed of cruel might, when angry he
will destroy in battle with his iron-mace cars and elephants and men and
horses. By acting against his wishes, that foremost of smiters who is
ever wrathful and furious, hath before been, O child, insulted by me.
Alas, how will my sons bear that mace of his which is straight, made of
steel, thick, of beautiful sides, adorned with gold, capable of slaying a
hundred, and producing a terrible sound when hurled at the foe? Alas, O
child, my foolish sons are desirous of crossing that inaccessible ocean
constituted by Bhima, which is really shoreless, without a raft on it,
immeasurable in depth, and full of currents impetuous as the course of
arrows. Fools in reality though boasting of their wisdom, alas, my
children do not listen to me even though I cry out. Beholding only the
honey they do not see the terrible fall that is before them. They that
will rush to battle with Death himself in that human shape, are certainly
doomed to destruction by the Supreme Ordainer, like animals within the
lion's view. Full four cubits in length, endued with six sides and great
might, and having also a deadly touch, when he will hurl his mace from'
the sting, how shall my sons, O child, bear its impetus? Whirling his
mace and breaking therewith the heads of (hostile) elephants, licking
with his tongue the corners of his mouth and drawing long breaths, when
he will rush with loud roars against mighty elephants, returning the
yells of those infuriated beasts that might rush against him, and when
entering the close array of cars he will slay, after taking proper aim,
the chief warriors before him, what mortal of my party will escape from
him looking like a blazing flame? Crushing my forces and cutting a
passage through them, that mighty armed hero, dancing with mace in hand,
will exhibit the scene, witnessed during the universal Dissolution at the
end of a Yuga. Like an infuriated elephant crushing trees adorned with
flowers, Vrikodara, in battle will, furiously penetrate the ranks of my
sons. Depriving my warriors of their cars, drivers, steeds, and
flag-staff, and afflicting all warriors fighting from cars and the backs
of elephants, that tiger among men will, O Sanjaya, like the impetuous
current of Ganga throwing down diverse trees standing on its banks, crush
in battle the troops of my sons. Without doubt, O Sanjaya, afflicted by
the fear of Bhimasena, my sons and their dependents and all the allied
kings will fly in different directions. It was this Bhima who, having
entered of old, with Vasudeva's aid, the innermost apartments of
Jarasandha, overthrew that king endued with great energy; that lord of
Magadha, the mighty Jarasandha, having fully brought under his subjection
the goddess Earth, oppressed her by his energy. That the Kauravas in
consequence of Bhishma's prowess, and the Andhakas and the Vrishnis in
consequence of their policy, could not be subjugated by him was due only
to their good fortune. What could be more wonderful than that the heroic
son of Pandu, of mighty arms and without any weapons, having approached
that king, slew him in a trice? Like a venomous snake, whose poison hath
accumulated for years, Bhima will, O Sanjaya, vomit in battle the poison
of his wrath upon my sons! Like the foremost of the celestials, the great
Indra, smiting the Danavas with his thunderbolt, Bhimasena will, mace in
hand, slay all my sons! Incapable of being withstood or resisted, of
fierce impetus and powers, and with eyes of a coppery hue, I behold even
now that Vrikodara failing upon my sons. Without mace or bow, without car
or coat of mail, fighting with his bare arms only, what man is there that
can stand before him? Bhishma, that regenerate Drona, and Kripa the son
of Saradwat,--these are as much acquainted as I myself with the energy of
the intelligent Bhima. Acquainted with the practice of those that are
noble, and desirous of death in battle, these bulls among men will take
their stand in the van of our army. Destiny is everywhere powerful,
especially in the case of a male person, for beholding the victory of the
Pandavas in battle, I do not yet restrain my sons. These mighty bowmen of
mine, desirous of treading in that ancient track leading up to heaven,
will lay down their lives in battle, taking care, however, of earthly
fame. O child, my sons are the same to these mighty bowmen as the
Pandavas are to them, for all of them are grandsons of Bhishma and
disciples of Drona and Kripa. O Sanjaya, the little acceptable services
that we have been able to do unto these three venerable ones, will
certainly be repaid by them owing to their own noble dispositions. It is
said that death in battle of a Kshatriya, who hath taken up arms and
desireth to observe Kshatriya practices is, indeed, both good and
meritorious. I weep, however, for all those that will fight against the
Pandavas. That very danger hath now come which was foreseen by Vidura at
the outset. It seems, O Sanjaya, that wisdom is incapable of dispelling
woe; on the other hand, it is overwhelming woe that dispelleth wisdom.
When the very sages, that are emancipated from all worldly concerns and
that behold, standing aloof, all the affairs of the universe, are
affected by prosperity and adversity, what wonder is there that I should
grieve, I who have my affections fixed on a thousand things such as sons,
kingdom, wives, grandsons, and relatives? What good can possibly be in
store for me on the accession of such a frightful danger? Reflecting on
every circumstance, I see the certain destruction of the Kurus. That
match at dice seems to be the cause of this great danger of the Kurus.
Alas, this sin was committed from temptation by foolish Duryodhana,
desirous of wealth; I believe all this to be the untoward effect of
ever-fleeting Time that bringeth on everything. Tied to the wheel of
Time, like its periphery, I am not capable of flying away from it. Tell
me, O Sanjaya, where shall I go? What shall I do, and, how shall I do it?
These foolish Kauravas will all be destroyed, their Time having come.
Helplessly I shall have to hear the wailing of women when my hundred sons
will all be slain. Oh, how may death come upon me? As a blazing fire in
the summer season., when urged by the wind, consumeth dry grass, so will
Bhima, mace in hand, and united with Arjuna, slay all on my side!'"



SECTION LII

"Dhritarashtra said, 'He whom we have never heard to speak a falsehood,
he who hath Dhananjaya to fight for him, may have the sovereignty of even
the three worlds. Reflecting from day to day I do not find the warrior
who may, on his car, advance in battle against the wielder of Gandiva.
When that wielder of Gandiva will shoot winged arrows and Nalikas and
shafts capable of piercing the breast of warriors, there is no rival of
his in battle. If those bulls among men, those heroes,--Drona and
Karna,--those foremost of mighty men, versed in weapons and invincible in
battle, withstand him, the result may be very doubtful, but I am sure
that the victory will not be mine. Karna is both compassionate and
heedless, and preceptor is aged and hath affection for this pupil.
Partha, however, is able and mighty, of firm grasp (of the bow). Terrible
will be the encounter between them, without resulting in any one's
defeat. Conversant with weapons and endued with heroism, all of them have
earned great fame. They may relinquish the very sovereignty of the gods,
but not the chance of winning victory. There would be peace, without
doubt, upon the fall of either of these two (Drona and Karna) or of
Falguna, There is none, however, who can either slay or vanquish Arjuna.
Alas, how may his wrath that hath been excited against my foolish sons be
pacified. Others there are acquainted with the use of weapons, that
conqueror are conquered; but it is heard that Falguna always conquereth.
Three and thirty years have passed away since the time, when Arjuna,
having invited Agni, gratified him at Khandava, vanquishing all the
celestials. We have never heard of his defeat anywhere, O child. Like the
case of Indra, victory is always Arjuna's, who hath for his charioteer in
battle Hrishikesa, endued with the same character and position. We hear
that the two Krishnas on the same car and the stringed Gandiva,--these
three forces,--have been united together. As regards ourselves, we have
not a bow of that kind, or a warrior like Arjuna, or a charioteer like
Krishna. The foolish followers of Duryodhana are not aware of this. O
Sanjaya, the blazing thunderbolt falling on the head leaveth something
undestroyed, but the arrows, O child, shot by Kiritin leave nothing
undestroyed. Even now I behold Dhanajaya shooting his arrows and
committing a havoc around, picking off heads from bodies with his arrowy
showers! Even now I behold the arrowy conflagration, blazing all around,
issuing from the Gandiva, consuming in battle the ranks of my sons. Even
now it seemeth to me that, struck with panic at the rattle of
Savyasachin's car, my vast army consisting of diverse forces is running
away in all directions. As a tremendous conflagration, wandering in all
directions, of swelling flames and urged by the wind, consumeth dry
leaves and grass, so will the great fame of Arjuna's weapons consume all
my troops. Kiritin, appearing as a foe in battle, will vomit innumerable
arrows and become irresistible like all destroying Death urged forward by
the Supreme Ordainer. When I shall constantly hear of evil omens of
diverse kinds happening in the homes of the Kurus. and around them and on
the field of battle, then will destruction, without doubt, overtake the
Bharats.'"



SECTION LIII

"Dhritarashtra said, 'Endued with great prowess and eager for victory,
even as the sons themselves of Pandu are, so are their followers, who are
all resolved to sacrifice their lives and determined to win victory. Even
thou, O son, hast told me of my mighty enemies, viz., the kings of the
Panchalas, the Kekayas, the Matsyas, and the Magadhas. He, again, who at
his will can bring under his subjection all the three worlds with Indra
at their head, even that Creator of the universe, the mighty Krishna is
bent on giving victory upon the Pandavas. As regards Satyaki, he acquired
in no time the whole science of arms from Arjuna. That scion of Sini's
race will stand on the battle-field, shooting his shafts like husbandmen
sowing seeds. The prince of Panchala, Dhristadyumna, that mighty
car-warrior of merciless deeds, acquainted with all superior weapons,
will fight with my host. Great is my fear, O child from the wrath of
Yudhishthira, from the prowess of Arjuna, and from the Twins and
Bhimasena. When those lords of men will, in the midst of my army, spread
their superhuman net of arrows, I fear my troops will not come out of it.
It is for this, O Sanjaya, that I weep. That son of Pandu, Yudhishthira,
is handsome, endued with great energy, highly blessed, possessed of
Brahma force, intelligent, of great wisdom, and virtuous soul. Having
allies and counsellors, united with persons ready for battle, and
possessing brothers and father-in-law who are all heroes and mighty
car-warriors, that tiger among men, the son of Pandu, is also endued with
patience, capable of keeping his counsels, compassionate, modest, of
powers incapable of being baffled, possessed of great learning, with soul
under proper control, ever waiting upon the aged, and subdued senses;
possessed thus of every accomplishment, he is like unto a blazing fire.
What fool, doomed to destruction and deprived of sense, will jump,
moth-like, into that blazing and irresistible Pandava fire! Alas, I have
behaved deceitfully towards him. The king, like unto a fire of long
flames, will destroy all my foolish sons in battle without leaving any
alive. I, therefore, think that it is not proper to fight with them. Ye
Kauravas, be ye of the same mind. Without doubt, the whole race of Kuru
will be destroyed, in case of hostilities being waged. This appears to me
very clearly, and if we act accordingly, my mind may have peace. If war
with them doth not seem beneficial to you, then we will strive to bring
about peace. Yudhishthira will never be indifferent when he sees us
distressed, for he censures me only as the cause of this unjust war.'"



SECTION LIV

"Sanjaya said, It is even so, O great king, as thou, O Bharata, sayest.
On the event of battle, the destruction of the Kshatriyas by means of
Gandiva is certain. This, however, I do not understand, how when thou art
always wise and especially acquainted with the prowess of Savyasachin,
thou followest yet the counsels of thy sons. Having O bull of the Bharata
race, injured the sons of Pritha from the very beginning, having in fact,
committed sins repeatedly, this is not, O great king, the time (to
grieve). He that occupies the position of a father and a friend, if he is
always watchful and of good heart, should seek the welfare (of his
children); but he that injures, cannot be called a father. Hearing of the
defeat of the Pandavas at dice, thou hadst, O king, laughed like a child,
saying, 'This is won, this is acquired!' When the harshest speeches were
addressed to the sons of Pritha, thou didst not then interfere, pleased
at the prospect of thy sons winning the whole kingdom. Thou couldst not
however, then see before thee inevitable fall. The country of the Kurus,
including the region called Jangala is, O king, thy paternal kingdom.
Thou hast, however, obtained the whole earth by those heroes. Won by the
strength of their arms, the sons of Pritha made over thee this extensive
empire. Thou thinkest, however, O best of kings, that all this was
acquired by thee. When thy sons, seized by the king of the Gandharvas,
were about to sink in a shoreless sea without a raft to save them, it was
Partha, O king, that brought them back. Thou hadst, like a child,
repeatedly laughed, O monarch, at the Pandavas when they were defeated at
dice and were going into exile. When Arjuna poureth a shower of keen
arrows, the very oceans dry up, let alone beings of flesh and blood.
Falguna is the foremost of all shooters; Gandiva is the foremost of all
bows; Kesava is the foremost of all beings; the Sudarsana is the foremost
of all weapons; and of cars, that furnished with the banner bearing the
blazing Ape on it is the foremost. That car of his, bearing all these and
drawn by white steeds, will, O king, consume us all in battle like the
upraised wheel of Time. O bull of the Bharata race, his is even now the
whole earth and he is the foremost of all kings, who hath Bhima and
Arjuna to fight for him. Beholding the host sinking in despair when
smitten by Bhima, the Kauravas headed by Duryodhana will all meet
destruction. Struck with the fear of Bhima and Arjuna, the sons, O king,
and the kings following them, will not, O lord, be able to win victory.
The Matsyas, the Panchalas, the Salways and the Surasenas, all decline to
pay thee homage now and all disregard thee. Acquainted with the energy of
that wise king, all of them, however, have joined that son of Pritha, and
for their devotion to him they are always opposed to thy sons. He that,
by his evil deeds, afflicted the sons of Pandu, who are all wedded to
virtue and undeserving of destruction, he that hateth them even
now,--that sinful man, O monarch, who is none else than thy son,--should,
with all his adherents, be checked by all means. It behoveth thee not to
bewail in this strain. Even this was said by myself as well as by the
wise Vidura at the time of the gambling match at dice. These thy
lamentations in connection with the Pandavas, as if thou wert a helpless
person, are, O king, all useless.'"



SECTION LV

"Duryodhana said, 'Fear not, O king. Nor shouldest thou grieve for us. O
monarch, O lord, we are quite able to vanquish the foe in battle. When
the Parthas had been exiled to the woods, there came unto them the slayer
of Madhu with a vast army in battle array and capable of crushing hostile
kingdoms; and there also came unto them the Kekayas, and Dhrishtaketu,
and Dhrishtadyumna of Pritha's race and numerous other kings in their
train; and all those great car-warriors were assembled in a place not far
from Indraprastha; and having assembled together they censured thee and
all the Kurus. And O Bharata, all those warriors with Krishna at their
head paid their homage unto Yudhishthira clad in deerskin and seated in
their midst. And all those kings then suggested to Yudhishthira that he
should take back the kingdom. And all of them desired to slay thee with
all the followers. And hearing of all this, O bull of the Bharata race, I
addressed Bhishma and Drona and Kripa, struck with fear, O king, at the
prospect of the ruin that threatened our kindred. And I said unto them,
'I think the Pandavas will not abide by the agreement made by them;
Vasudeva desireth our utter extinction. I think also that with the
exception of Vidura all of you will be slain, although the chief of the
Kurus, Dhritarashtra, conversant with morality, will not be included in
the slaughter, O sire, effecting our complete destruction, Janardana
wisheth to bestow upon Yudhishthira the entire kingdom of the Kurus. What
should be done? Shall we surrender, or fly, or shall we fight the foe
giving up every hope of life? If, indeed, we stand up against them, our
defeat is certain, for all the kings of the earth are under
Yudhishthira's command. The people of the realm are all annoyed with us,
and all our friends also are angry with us. All the kings of the earth
are speaking ill of us, and especially all our friends and relatives.
There can be no fault in our surrender, for from time immemorial, the
weaker party is known to conclude peace. I grieve, however, for that lord
of men, my, blind father, who may, on my account, be overtaken by woe and
misery that is endless. [It is known to thee, O king, even before this,
that thy other sons were all opposed to the foe for pleasing me only].
Those mighty car-warriors, the sons of Pandu, will, indeed, avenge their
wrongs by destroying the whole race of king Dhritarashtra with all his
counsellors.--(It was thus that I addressed them, and) seeing me
afflicted by great anxiety and my senses tortured, Drona and Bhishma and
Kripa and Drona's son then addressed me, saying, 'Fear not, O represser
of foes, for if the foe wage hostilities with us, they will not be able
to vanquish us when we take the field. Every one of us is singly capable
of vanquishing all the kings of the earth. Let them come. With keen-edged
arrows we will curb their pride. Inflamed with anger upon the death of
his father, this Bhishma (amongst us) in days of old had conquered all
the kings of the earth, on a single car. O Bharata, his wrath excited,
that best of the Kurus smote numberless ones amongst them, whereupon from
fear, they are surrendered to this Devavrata seeking his protection. That
Bhishma, united with us, is still capable of vanquishing the foe in
battle. Let thy fears, therefore, O bull of the Bharata race, be all
dispelled.'

"Duryodhana continued, 'Even this was the resolve then formed by these
heroes of immeasurable energy. The whole earth was formerly under the
foe's command. Now, however, they are incapable of vanquishing us in
battle, for our enemies, the sons of Pandu, are now without allies and
destitute of energy. O bull of the Bharata race, the sovereignty of the
earth now resteth in me, and the kings also, assembled by me, are of the
same mind with me in weal or woe. Know thou, O best of the Kuru race,
that all these kings, O slayer of foes, can, for my sake, enter into the
fire or the sea. They are all laughing at thee, beholding thee filled
with grief and including in these lamentations like one out of his wits,
and affrighted at the praises of the foe. Every one amongst these kings
is able to withstand the Pandavas. Indeed, sire, every one regardeth
himself; let thy fears, therefore, be dispelled. Even Vasava himself is
not capable of vanquishing my vast host. The Self-create Brahma himself,
if desirous of slaying it, cannot annihilate it. Having given up all
hopes of a city, Yudhishthira craveth only five villages, affrighted, O
lord, at the army I have assembled and at my power. The belief thou
entertainest in the prowess of Vrikodara, the son of Kunti, is unfounded.
O Bharata, thou knowest not the extent of my prowess. There is none on
earth equal to me in an encounter with the mace. None have ever surpassed
me in such an encounter, nor will any surpass me. With devoted
application and undergoing many privations, I have lived in my
preceptor's abode. I have completed my knowledge and exercises there. It
is for this that I have no fear either of Bhima or of others. When I
humbly waited upon Sankarshana (my preceptor), blessed be thou, it was
his firm conviction that Duryodhana hath no equal in the mace. In battle
I am Sankarshana's equal, and in might there is none superior to me on
earth. Bhima will never be able to bear the blow of my mace in battle. A
single blow, O king, that I may wrathfully deal unto Bhima will
certainly, O hero, carry him without delay to the abode of Yama. O king,
I wish to see Vrikodara mace in hand. This hath been my long-cherished
desire. Struck in battle with my mace, Vrikodara, the son of Pritha, will
fall dead on the ground, his limbs shattered. Smitten with a blow of my
mace, the mountains of Himavat may split into a hundred thousands
fragments. Vrikodra himself knoweth this truth, as also Vasudeva and
Arjuna, that there is no one equal to Duryodhana in the use of mace. Let
thy fears, therefore, caused by Vrikodara. be dispelled, for I will
certainly slay him in fierce conflict. Do not, O king, give way to
melancholy. And after I have slain him, numerous car-warriors of equal or
superior energy, will, O bull among the Bharatas, speedily throw Arjuna
down. Bhishma, Drona Kripa and Drona's son, Karna and, Bhurisravas,
Salya, the king of Pragjyotish, and Jayadratha, the king of the
Sindhus,--every one of these, O Bharata, is singly capable of slaying the
Pandavas. When united together, they will, within a moment, send Arjuna
to the abode of Yama. There, indeed, is no reason why the united army of
all the kings will be incapable of vanquishing Dhananjaya singly. A
hundred times shrouded by immeasurable arrows shot by Bhishma and Drona
and Drona's son and Kripa, and deprived of strength, Partha will have to
go unto Yama's abode. Our grandsire born of Ganga is, O Bharata, superior
to Santanu himself. Like unto a regenerate saint, and incapable of being
withstood by the very celestials, he took his birth amongst men. There is
no slayer of Bhishma, O king, on earth, for his father, being gratified,
gave him the boon,--Thou shalt not die except when it is thy own wish.
And Drona took his birth in a water-pot from the regenerate saint
Bharadwaja. And from Drona hath taken birth his son, having a knowledge
of the highest weapons. And this the foremost of preceptors. Kripa also,
hath taken his birth from the great Rishi Gautama. Born in a clump of
heath this illustrious one, I think, is incapable of being slain. Then
again, O king, the father, mother and maternal uncle of
Aswatthaman,--these three,--are not born of woman's womb. I have that
hero also on my side. All these mighty car-warriors, O king, are like
unto celestials, and can, O bull of the Bharata race, inflict pain on
Sakra himself in battle. Arjuna is incapable of even looking at any one
of these singly. When united together, these tigers among men will
certainly slay Dhananjaya. Karna also, I suppose, is equal unto Bhishma
and Drona and Kripa. O Bharata, Rama himself had told him,--Thou art
equal unto me. Karna had two ear-rings born with him, of great brilliance
and beauty; for Sachi's gratification Indra begged them of that repressor
of foes, in exchange, O king, of an infallible and terrible shaft. How
would Dhananjaya, therefore, escape with life from Karna who is protected
by that arrow? My success, therefore, O king, is as certain as a fruit
held fast in my own grasp. The utter defeat also of my foes is already
bruited about on earth. This Bhishma, O Bharata, killeth every day ten
thousand soldiers. Equal unto him are these bowmen, Drona, Drona's son
and Kripa. Then, O repressor of foes, the ranks of the Samsaptaka
warriors have made this resolution,--Either we will slay Arjuna or that
Ape-bannered warrior will slay us. There are other kings also, who firm
in their resolve of slaying Savyasachin, regard him as unequal to
themselves. Why dost thou then apprehend danger from the Pandavas? When
Bhimasena will be slain, O Bharata, who else (amongst them) will fight?
Tell me this, O repressor of foes, if thou knowest any amongst the foes.
The five brothers, with Dhrishtadyumna and Satyaki,--these seven warriors
of the enemy, O king, are regarded as their chief strength. Those,
however, amongst us, that are our chief warriors, are Bhishma, Drona,
Kripa, Drona's son, Karna, Somadatta, Vahlika, and Salya, the king of
Pragjyotisha, the two kings (Vindha and Anuvinda) of Avanti, and
Jayadratha; and then, O king, thy sons Dussasana, Durmukha, Dussaha,
Srutayu; Chitrasena, Purumitra, Vivingsati, Sala, Bhurisravas, and
Vikarna. O king, I have assembled one and ten Akshauhinis. The army of
the enemy is less than mine, amounting only to seven Akshauhinis. How
then can I be defeated? Vrihaspati hath said that an army which is less
by a third ought to be encountered. My army, O king, exceedeth that of
the foe by a third. Besides, O Bharata, I know that the enemy hath many
defects, while mine, O lord, are endued with many good virtues. Knowing
all this, O Bharata, as also the superiority of my force and the
inferiority of the Pandavas, it behoveth thee not to lose thy senses.

'Having said this, O Bharata, that conqueror of hostile chiefs,
Duryodhana, asked Sanjaya again, anxious to known more about the doings
of the Pandavas.'"



SECTION LVI

"Duryodhana said, 'Having obtained, O Sanjaya, an army numbering seven
Akshauhinis, what is Yudhishthira, the son of Kunti, with the other kings
in his company, doing in view of the war?'

"Sanjaya said, 'Yudhishthira, O king, is very cheerful in view of the
battle. And so also are Bhimasena and Arjuna. The twins also are
perfectly fearless. Desirous of making an experiment of the mantras
(obtained by him). Vibhatsu, the son of Kunti, yoked his celestial car
illuminating all the directions. Accoutred in mail, he looked like a mass
of clouds charged with lightning. After reflecting for a while, he
cheerfully addressed me, saying,--Behold, O Sanjaya, these preliminary
signs. We will certainly conquer.' Indeed, what Vibhatsu said unto me
appeared to me to be true.'

"Duryodhana said, 'Thou rejoicest to applaud those sons of Pritha
defeated at dice. Tell us now what sort of steeds are yoked unto Arjuna's
car and what sort of banners are set up on it?'

"Sanjaya said, 'O great king, the celestial artificer called Tashtri or
Bhaumana, aided by Sakra and Dhatri, created forms of diverse kinds and
great beauty for Arjuna's car. And displaying divine illusion they placed
on his flagstaff those celestial forms, large and small, of great value.
And at Bhimasena's request, Hanumat, the son of the Wind-god, will also
place his own image on it. And Bhaumana has, in its creation, had
recourse to such illusion that that banner covers, both perpendicularly
and laterally, an area of one yojana, and even if trees stand in its way,
its course cannot be impeded. Indeed, even as Sakra's bow of diverse
colours is exhibited in the firmament, and nobody knows of what it is
made, so hath that banner been contrived by Bhaumana, for its form is
varied and ever varying. And as column of smoke mixed with fire riseth
up, covering the sky and displaying many bright hues and elegant shapes,
so doth that banner contrived by Bhaumana rear its head. Indeed, it hath
no weight, nor is it capable of being obstructed. And unto that car are a
century of excellent celestial steeds of white hue and endued with the
speed of the mind, all presented by Chitrasena (the king of the
Gandharvas). And neither on earth, O king, nor in the sky, nor in heaven,
their course can be impeded. And formerly a boon hath been granted to the
effect that their number would always remain full how often so ever they
might be slain. And unto Yudhishthira's car are yoked large steeds of
equal energy and white in colour like ivory. And unto Bhimasena's car are
yoked courses endued with the speed of the wind and the splendour of the
seven Rishis. And steeds of sable bodies and backs variegated like the
wings of the Tittri bird, all presented by his gratified brother Falguna,
and superior to those of the heroic Falguna himself, cheerfully carry
Sahadeva. And Nakula of Ajamida's race, the son of Madri, is borne, like
Indra the slayer of Vritra, by excellent steeds, presented by the great
Indra himself, all mighty as the wind and endued with great speed. And
excellent steed of large size, equal unto those of the Pandavas
themselves in years and strength, endued with great swiftness and of
handsome make, and all presented by the celestials, carry those youthful
princes, the sons of Subhadra and Draupadi.'"



SECTION LVII

"Dhritarashtra said, 'Whom hast thou, O Sanjaya, seen to have, from
affection, arrived there, and who will, on behalf of the Pandavas, fight
my son's forces?'

"Sanjaya said, 'I have seen Krishna, the foremost of the Andhakas and the
Vrishnis, arrived there, and Chekitana, as also Satyaki, otherwise called
Yuyudhana. And those two mighty car-warriors, proud of their strength and
famed over all the world, have joined the Pandavas, each with a separate
Akshauhini of troops. And Drupada, the king of the Panchalas, surrounded
by his ten heroic sons--Satyajit and others--headed by Dhrishtadyumna,
and well-protected by Sikhandin, and having furnished his soldiers with
every necessary thing, hath come there with a full Akshauhini, desirous
of honouring Yudhishthira. And that lord of earth, Virata, with his two
sons Sankha and Uttara, as also with those heroes Suryadatta and
others--headed by Madiraksha and surrounded by one Akshauhini of troops,
hath thus accompanied by brothers and sons, joined the son of Pritha. And
the son of Jarasandha, the king of Magadha, and Dhrishtaketu, the king of
the Chedis, have separately come there, each accompanied by an Akshauhini
of troops. And the five brothers of Kekaya, all having purple flags, have
joined the Pandavas, surrounded by an Akshauhini of troops. Then
numbering to this extent, have I seen assembled there, and these, on
behalf of the Pandavas, will encounter the Dhartarashtra host. That great
car-warrior, Dhrishtadyumna, who is acquainted with human, celestial,
Gandharva and Asura arrays of battle, leadeth that host. O king, Bhishma,
the son of Santanu, has been assigned to Sikhandin as his share; and
Virata with all his Matsya warriors will support Sikhandin. The mighty
king of the Madras hath been assigned to the eldest son of Pandu as his
share, though some are of opinion that those two are not well-matched.
Duryodhana with his sons and his ninety-nine brothers, as also the rulers
of the east and the south, have been assigned to Bhimasena as his share.
Karna, the son of Vikartana, and Jayadratha the king of the Sindhus, have
been assigned to Arjuna as his share. And those heroes also on the earth
who are incapable of being withstood and who are proud of their might,
have been accepted by Arjuna as his share. And those mighty bowmen, the
five royal brothers of Kekaya, will put forth their strength in battle,
accepting the Kekaya warriors (on Dhritarashtra's side) as antagonists.
And in their share are included the Malavas also, and the Salwakas, as
also, the two famous warriors of the Trigarta host who have sworn to
conquer or die. And all the sons of Duryodhana and Dussasana, as also
king Vrihadvala, have been assigned to Subhadra's son as his share. And
those great bowmen, the sons of Draupadi, having cars furnished with
gold-embroidered banners, all headed by Dhrishtadyumna, will, O Bharata,
advance against Drona. And Chekitana on his car desireth to encounter
Somadatta in single combat with him, while Satyaki is anxious to battle
against the Bhoja chief, Kritavarman. And the heroic son of Madri,
Sahadeva, who setteth up terrible roars in battle, hath intended to take
as his share thy brother-in-law, the son of Suvala. And Nakula also, the
son of Madravati, hath intended to take as his share the deceitful Uluka
and the tribes of the Saraswatas. As for all the other kings of the
earth, O Monarch, who will go to battle, the sons of Pandu have, by
naming them, distributed them in their own respective shares. Thus hath
the Pandava host been distributed into divisions. Do thou now, without
delay, with thy sons, act as thou thinkest best.'

"Dhritarashtra said, 'Alas, all my foolish sons, addicted to deceitful
dice, are already dead when it is the mighty Bhima with whom they desire
to encounter in the field of battle. All the kings of the earth too,
consecrated by Death himself for sacrifice, will rush to the Gandiva,
like so many moths into fire. Methinks my host is already put to flight
by those illustrious warriors formerly injured by me. Who, indeed, shall
follow to battle my warriors, whose ranks will be broken by the sons of
Pandu in the encounter? All of them are mighty car-warriors, possessed of
great bravery, of famous achievements, endued with great prowess, equal
unto the fiery sun in energy, and all victorious in battle. Those that
have Yudhishthira for their leader, the slayer of Madhu for their
protector, the heroic Savyasachin and Vrikodara for their warriors, and
Nakula, and Sahadeva, and Dhrishtadyumna, the son of Prishata, and
Satyaki, and Drupada, and Dhrishtaketu with his son, and Uttamaujas, and
the unconquerable Yudhamanyu of the Panchalas, and Sikhandin, and
Kshatradeva, and Uttara, the son of Virata, and Kasayas, the Chedis, the
Matsyas, the Srinjayas, Vabhru the son of Virata, the Panchalas, and the
Prabhadrakas, for fighting for them, those, indeed, from whom Indra
himself cannot, if they are unwilling, snatch this earth,--those heroes,
cool and steady, in fight, who can split the very mountains--alas, it is
with them that are endued with every virtue and possessed of superhuman
prowess that this wicked son of mine, O Sanjaya, desireth to fight,
disregarding me even though I am crying myself hoarse!'

"Duryodhana said, 'Both the Pandavas and ourselves are of the same race;
both they and we tread upon the same earth, why dost thou think that
victory will declare itself for only the Pandavas? Bhishma, Drona, Kripa,
the unconquerable Karna, Jayadratha, Somadatta, and Aswatthaman-all
mighty bowmen and endued with great energy,--are incapable of being
vanquished by Indra himself united with the celestials. What sayst thou
then, O father of the Pandavas? Ali these noble and heroic kings of the
earth, bearing weapons, O father, are quite capable, for my sake, of
withstanding the Pandavas, while the latter are not capable of even
gazing at my troops. I am powerful enough to encounter in battle the
Pandavas with their sons. O Bharata, all those rulers of the earth, who
are anxious for my welfare, will certainly seize all the Pandavas like a
herd of young deer by means of net. I tell thee, in consequence of our
crowds of cars and snares of arrows, the Panchalas and the Pandavas will
all be routed.'

"Dhritarashtra said, 'O Sanjaya, this my son speaketh like a mad man, for
he is incapable of vanquishing in battle Yudhishthira the just. This
Bhishma truly knoweth the might of the famous, powerful, virtuous, and
high-souled Pandavas and their sons, for he doth not wish a battle with
those illustrious ones. But tell me again O Sanjaya, of their movements.
Tell me, who are inciting those illustrious and mighty bowmen endued with
great activity, like priests enkindling (Homa) fires with libations of
clarified butter?'

"Sanjaya said, 'O Bharata, Dhrishtadyumna is always urging the Pandavas
to war, saying, 'Fight ye, best among the Bharatas. Do not entertain the
least fear. All those rulers of the earth, who, courted by
Dhritarashtra's son, will become in that fierce encounter target of
showers of weapons,--indeed, I alone will encounter all those angry kings
assembled together with their relatives, like a whale seizing little
fishes from the water. Bhishma and Drona and Kripa and Karna and Drona's
son and Salya and Suyodhana,--them all I withstand, like the bank
resisting the swelling sea.' Unto him saying thus, the virtuous king
Yudhishthira said, 'The Panchalas and the Pandavas wholly depend upon thy
prowess and steadiness. Rescue us safely from the war. I know, O
mighty-armed one, that thou art firm in the duties of the Kshatriya
order. Thou art, indeed, quite competent to smite alone the Kauravas.
When the latter, eager for fight, will stand before us, what thou, O
repressor of foes, wilt arrange, will certainly be for our good. Even
this is the opinion of those acquainted with the scriptures, that the
hero, who, displaying his prowess, relieth those that after the rout run
away from the battle-field, seeking for protection, is to be bought with
a thousand. Thou, O bull among men, art brave, mighty, and powerful.
Without doubt, thou art that deliverer of those that are over-powered
with fear on the field of battle.' And when the righteous Yudhishthira
the son of Kunti said this, Dhrishtadyumna fearlessly addressed me in
these words, 'Go thou, O Suta, without delay, and say unto all those that
have come to fight for Duryodhana, say unto the Kurus of the Pratipa
dynasty with the Vahlikas, the son of Saradwata and Karna and Drona, and
Drona's son, and Jayadratha, and Dussasana, and Vikarna and king
Duryodhana, and Bhishma,--Do not suffer yourselves to be slain by Arjuna,
who is protected by the celestials. Before that happens, let some good
man approach Yudhishthira and entreat that son of Pandu, that best of
men, to accept the kingdom (surrendered by them) without delay. There is
no warrior on the earth like unto Savyasachin, son of Pandu, of prowess
incapable of being baffled. The celestial car of the holder of Gandiva is
protected by the very gods. He is incapable of being vanquished by human
beings. Do not, therefore, bend your mind to war!'"



SECTION LVIII

"Dhritarashtra said, Yudhishthira the son of Pandu is endued with
Kshatriya energy and leadeth the Brahmacharya mode of life from his very
youth. Alas, with him these foolish sons of mine desire to fight,
disregarding me that am thus bewailing. I ask thee, O Duryodhana, O
foremost of the Bharata race, desist from hostility. O chastiser of foes,
under any circumstances, war is never applauded. Half the earth is quite
enough for the maintenance of thyself and all thy followers. Give back
unto the sons of Pandu, O chastiser of foes, their proper share. All the
Kauravas deem just this to be consistent with justice, that thou shouldst
make peace with the high-souled sons of Pandu. Reflect thus, O son, and
thou wilt find that this thy army is for thy own death. Thou
understandest not this from thy own folly. I myself do not desire war,
nor Vahlika, nor Bhishma, nor Drona, nor Aswatthaman, nor Sanjaya, nor
Somadatta, nor Salya, nor Kripa, nor Satyavrata, nor Purumitra, nor
Bhurisravas,--in fact, none of these desireth war. Indeed, those warriors
upon whom the Kauravas, when afflicted by the foe, will have to rely, do
not approve of the war. O child, let that be acceptable to thee. Alas,
thou dost not seek it of thy own will, but it is Karna and the
evil-minded Dussasana and Sakuni, the son of Suvala, that are leading
thee to it.'

"Duryodhana said, 'I challenge the Pandavas to battle, without depending
upon thyself, Drona, or Aswatthaman, or Sanjaya, or Vikarna, or Kamvoja,
or Kripa, or Vahlika, or Satyavrata, or Purumitra, or Bhurisravas, or
others of thy party. But, O bull among men, only myself and Karna, O
sire, are prepared to celebrate the sacrifice of battle with all the
necessary rites, making Yudhishthira the victim. In that sacrifice, my
car will be the altar; my sword will be the smaller ladle, my mace, the
large one, for pouring libations; my coat of mail will be assembly of
spectators; my four steeds will be the officiating priests; my arrows
will be the blades of Kusa grass; and fame will be the clarified butter.
O king, performing, in honour of Yama, such a sacrifice in battle, the
ingredients of which will all be furnished by ourselves, we will return
victoriously covered with glory, after having slain our foes. Three of
us, O sire, viz., myself and Karna and my brother Dussasana,--will slay
the Pandavas in battle. Either I, slaying the Pandavas, will sway this
Earth, or the sons of Pandu, having slain me, will enjoy this Earth. O
king, O thou of unfading glory, I would sacrifice my life, kingdom,
wealth, everything, but would not be able to live side by side with the
Pandavas. O venerable one, I will not surrender to the Pandavas even that
much of land which may be covered by the sharp point of a needle.'

"Dhritarashtra said, 'I now abandon Duryodhana for ever. 'A nevertheless
grieve for you all, ye kings, that will follow this fool who is about to
proceed to Yama's abode. Like tigers among a herd of deer, those foremost
of smiters-the sons of Pandu,--will smite down your principal leaders
assembled for battle. Methinks, the Bharata host, like a helpless woman,
will be afflicted and crushed and hurled to a distance by Yuyudhana of
long arms. Adding to the strength of Yudhishthira's army, which without
him was already sufficient, Sini's son will take up his stand on the
field of battle and scatter his arrows like seeds on a cultivated field.
And Bhimasena will take up his position in the very van of the
combatants, and all his soldiers will fearlessly stand in his rear, as
behind a rampart. Indeed, when thou, O Duryodhana, wilt behold elephants,
huge as hills, prostrated on the ground with their tusks disabled, their
temples crushed and bodies dyed with gore,--in fact, when thou wilt see
them lying on the field of battle like riven hills, then, afraid of a
clash with him, thou wilt remember these my words. Beholding thy host
consisting of cars, steeds, and elephants, consumed by Bhimasena, and
presenting the spectacle of a wide-spread conflagration's track, thou
wilt remember these my words. If ye do not make peace with the Pandavas,
overwhelming calamity will be yours. Slain by Bhimasena with his mace, ye
will rest in peace. Indeed, when thou wilt see the Kuru host levelled to
the ground by Bhima, like a large forest torn up by the roots, then wilt
thou remember these my words.'

"Vaisampayana continued, 'Having said this unto all those rulers of the
earth, the king addressing Sanjaya again, asked him as follows.'"



SECTION LIX

Dhritarashtra said, 'Tell me, O thou of great wisdom, what high-souled
Vasudeva and Dhananjaya said. I am anxious to hear from thee all about
this.'

"Sanjaya said, 'Listen, O king, as I tell thee the state in which I found
Krishna and Dhananjaya. I will also, O Bharata, tell thee what those
heroes said; O king, with looks bent down and hands joined together, and
with senses well restrained, I entered the inner apartments for
conferring with those gods among men. Neither Abhimanyu nor the Twins can
repair to that place where are the two Krishnas and Draupadi and lady
Satyabhama. There I beheld those chastisers of foes, exhilarated with
Bassia wine, their bodies adorned with garlands of flowers. Attired in
excellent robes and adorned with celestial ornaments, they sat on a
golden dais, decked with numerous gems, and covered over with carpets of
diverse texture and hue. And I beheld Kesava's feet resting upon Arjuna's
lap while those of the high-souled Arjuna rested upon the laps of Krishna
and Satyabhama. Partha then pointed out to me (for a seat) a foot-stool
made of gold. Touching it with my hand, I seated myself down on the
ground. And when he withdraw his feet from the foot-stool, I beheld
auspicious marks on both his soles. Those consisted of two longitudinal
lines running from heels to fore-toe, O sire, endued with black
complexions, of high statures, and erect like Sala trunks, beholding
those youthful heroes, both seated on the same seat, a great fear seized
me. They seemed to me to be Indra and Vishnu seated together, though
Duryodhana of dull sense knoweth it no consequence of his reliance on
Drona and Bhishma and on the loud vaunts of Karna. That very moment, I
was convinced that the wishes of Yudhishthira the just, who had those two
for obeying his orders, were certain to succeed. Being hospitably
entertained with food and drink, and honoured with other courtesies, I
conveyed to them thy message, placing my joined hands on my head. Then
Partha, removing Kesava's auspicious foot from his lap, with his hand
scarred by the flappings of the bow-string, urged him to speak. Sitting
up erect like Indra's banner, adorned with every ornament, and resembling
Indra himself in energy, Krishna then addressed me. And the words which
that best of speakers said were sweet, charming and mild, though awful
and alarming to the son of Dhritarashtra. Indeed, the words uttered by
Krishna, who alone is fit to speak, were of correct emphasis and accent,
and pregnant with meaning, though heart-rending in the end. And Vasudeva
said, 'O Sanjaya, say thou these words unto the wise Dhritarashtra and in
the hearing of that foremost of the Kurus, Bhishma, and also of Drona,
having first saluted at our request, O Suta, all the aged ones and hawing
enquired after the welfare of the younger ones, 'Do ye celebrate diverse
sacrifices, making presents unto the Brahmanas, and rejoice with your
sons and wives, for a great danger threatens ye? Do ye give away wealth
unto deserving persons, beget desirable sons, and do agreeable offices to
those that are dear to thee, for king Yudhishthira is eager for victory?'
While I was at a distance, Krishna with tears addressing me said, 'That
debt, accumulating with time, hath not yet been paid off by me. Ye have
provoked hostilities with that Savyasachin, who hath for his bow the
invincible Gandiva, of fiery energy, and who hath me for his helpmate.
Who, even if he were Purandara himself, would challenge Partha having me
for his help-mate, unless, of course, his span of life were full? He that
is capable of vanquishing Arjuna in battle is, indeed, able to uphold the
Earth with his two arms, to consume all created things in anger and hurl
the celestials from Heaven. Among the celestials, Asuras, and men, among
Yakshas, Gandharvas, and Nagas, I do not find the person that can
encounter Arjuna in battle. That wonderful story which is heard of an
encounter in the city of Virata between a single person on one side and
innumerable warriors on the other, is sufficient proof of this. That ye
all fled in all directions being routed in the city of Virata by that son
of Pandu singly, is sufficient proof of this. Might, prowess, energy,
speed, lightness of hand, indefatiguableness, and patience are not to be
found in any one else save Partha.' Thus spoke Hrishikesa cheering up
Partha by his words and roaring like rain-charged clouds in the
firmament. Having heard these words of Kesava, the diadem-decked Arjuna,
of white steeds, also spoke to the same effect.'"



SECTION LX

"Vaisampayana said, 'Having heard these words of Sanjaya, the monarch
endued with the eye of wisdom, took that speech into his consideration as
regards its merits and demerits. And having counted in detail the merits
and demerits as far as he could, and having exactly ascertained the
strength and weakness of both parties, the learned and intelligent king,
ever desirous of victory to his sons, then began to compare the powers of
both sides. And having at last ascertained that the Pandavas were endued
with strength and energy both human and divine, and that the Kurus were
much weaker Dhritarashtra said unto Duryodhana, 'This anxiety, O
Duryodhana, always filleth me. Indeed, it doth not leave me. Truly, it
seemeth that I behold it with my eye. This conviction is not a matter of
inference. All created beings show great affection for their offsprings,
and do, to the best of their power, what is agreeable and beneficial to
them. This is generally to be seen also in the case of benefactors. They
that are good always desire to return the good done to them and to do
what is highly agreeable to their benefactors. Remembering what was done
to him to Khandava, Agni will, no doubt, reader aid to Arjuna in this
terrible encounter between the Kurus and the Pandavas. And from parental
affection, Dharma. and other celestials duly invoked, will come together
to the aid of the Pandavas. I think that to save them from Bhishma and
Drona and Kripa, the celestials will be filled with wrath, resembling the
thunderbolt in its effects. Endued with energy and well-versed in the use
of weapons, those tigers among men, the sons of Pritha, when united with
the celestials, will be incapable of being even gazed upon by human
warriors, He who hath the irresistible, excellent and celestial Gandiva
for his bow, he who hath a couple of celestial quivers obtained from
Varuna,--large, full of shafts, and inexhaustible, he on whose banner,
that is unobstructed like smoke in its action, is stationed the
monkey-image of celestial origin, whose car is unequalled on the earth
girt by the four seas, and the rattle of which as heard by men is like
the roar of the clouds, and which like the rolling of the thunder
frightens the foe; he whom the whole world regards as superhuman in
energy; he whom all the kings of the earth know to be the vanquisher of
the very gods in battle; he that taketh up five hundred arrows at a time
and in the twinkling of the eye, shooteth them, unseen by other, to a
great distance; that son of Pritha and tiger among car-warriors and
chastiser of foes, whom Bhishma and Drona and Kripa and Drona's son and
Salya, the king of the Madras, and in fact, all impartial persons, regard
as incapable of being vanquished by even earthly kings of superhuman
prowess, when ready for fight who shooteth at one stretch full five
hundred arrows, and who is equal unto Kartavirya in strength of arms;
that great bowman, Arjuna, equal unto Indra or Upendra in prowess,--I
behold that great warrior committing a great havoc in this terrible
battle. O Bharata, reflecting day and night on this, I am unhappy and
sleepless, through anxiety for the welfare of the Kurus. A terrible
destruction is about to overtake the Kurus, if there is nothing but Peace
for ending this quarrel. I am for peace with the Parthas and not for war.
O child, I always deem the Pandavas mightier than the Kurus.'"



SECTION LXI

"Vaisampayana said, 'Hearing these words of his father, the passionate
son of Dhritarashtra inflamed with great wrath, again said these words,
of envy, of 'Thou thinkest the Parthas having the celestials for their
allies, are incapable of being vanquished. Let this thy fear, O best of
kings, be dispelled. The gods attained to their divinity for absence of
desire, covetousness, and of enmity, as also for their indifference to
all worldly affairs. Formerly, Dwaipayana-Vyasa and Narada of great
ascetic austerities, and Rama, the son of Jamadagni, told us this. The
gods never like human beings engage in work, O bull of the Bharata race,
from desire, or wrath, or covetousness, or envy. Indeed, if Agni, or
Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in
works from worldly desire, then the sons of Pritha could never have
fallen into distress. Do not, therefore, by any means, indulge in such
anxiety, because the gods, O Bharata, always set their eyes on affairs
worthy of themselves. If, however, envy or lust become noticeable in the
gods in consequence of their yielding to desire, then, according to what
has been ordained by the gods themselves, such envy or Just can never
prevail. Charmed by me, Agni will be instantly extinguished, even if he
blazes up all around for consuming all creatures. The energy with which
the gods are endued is, indeed, great, but know, O Bharata, that mine is
greater than that of the gods. If the Earth herself cleaves in twain, or
mountain crests split, I can re-unite them, O king, by my incantations
before the eyes of all. If for the destruction of this universe of
animate and inanimate, mobile and immobile creatures, there happeneth a
terrific tempest or stony shower of loud roar, I can always, from
compassion for created beings, stop it before the eyes of all. When the
waters are solidified by me, even cars and infantry can move over them.
It is I who set agoing all the affairs of both gods and Asuras. Unto
whatever countries I go with my Akshauhinis on any mission, my steeds
move whithersoever I desire. Within my dominions there are no fearful
snakes, and protected by my incantations, creatures within my territories
are never injured by others that are frightful. The very clouds, O king,
pour, as regards those dwelling in my dominions, showers as much as they
desire and when they desire. All my subjects, again, are devoted to
religion and are never subject to calamities of season. The Aswins, Vayu,
Agni, Indra with the Maruts, and Dharma will not venture to protect my
foes. If these had been able to protect by their might my adversaries,
never would the sons of Pritha have fallen into such distress for three
and ten years. I tell thee truly that neither gods, nor Gandharvas nor
Asuras nor Rakshasas are capable of saving him who hath incurred my
displeasure; I have never before been baffled as regards the reward to
punishment that I intended to bestow or inflict on friend or foe. If
ever, O repressor of foes, I said this is to be,--that hath always been.
People, therefore, have always known me as a speaker of truth. All
persons can bear witness to my greatness, the fame of which hath spread
all around. I mention this, O king, for thy information and not from
pride. Never had I, O king, praised myself before, for to praise one's
own self is mean. Thou wilt hear of defeat of the Pandavas and the
Matsyas, the Panchalas and the Kekayas, of Satyaki and Vasudeva, at my
hands. Indeed, as rivers, on entering the ocean, are entirely lost in it,
so the Pandavas with all their followers, on approaching me, will all be
annihilated. My intelligence is superior, my energy is superior, my
prowess is superior, my knowledge is superior, my resources are superior
by far to those of the Pandavas. Whatever knowledge of weapons is in the
Grandsire, in Drona, and Kripa, and Salya, and Shalya, exist in me as
well.

'Having said these words, O Bharata, Duryodhana, that repressor of foes,
again asked Sanjaya, in order to ascertain the proceedings of
Yudhishthira bent upon war.'"



SECTION LXII

"Vaisampayana said, 'Without much minding Dhritarashtra, the son of
Vichitravirya who was about to ask of Partha, Karna said unto
Dhritarashtra's son these words, cheering up the spirit of the assembled
Kurus, 'Coming to know of the false pretence under which I obtained the
Brahma weapon of old from Rama, the latter told me,--When thy hour will
come thy memory will fail thee in respect of this weapon. Even for so
great an offence I was cursed so lightly by that great Rishi, my
preceptor. That great Rishi of fierce energy is capable of consuming even
the entire Earth with her seas. By attention and personal bravery, I
appeased his heart. I have that weapon with me still, and my period is
not yet run. I am, therefore, fully competent (to win victory) Let the
responsibility be mine. Having obtained the favour of that Rishi, I will
slay within the twinkling of an eye the Panchalas, the Karushas, the
Matsyas, and the sons of Pritha with their sons and grandsons, and bestow
on thee numerous regions won by my weapons. Let the Grandsire and Drona
and all the kings stay with thee. I will slay the sons of Pritha,
marching forth with the chief warriors of my army. Let that task be
mine.' Unto him speaking thus, Bhishma said, 'What sayest thou, O Karna?
Thy intellect is clouded at the approach of thy hour. Knowest thou not, O
Karna, that when the chief is slain, the sons of Dhritarashtra will all
be slain? Having heard of the feat achieved by Dhananjaya, with Krishna
only as his ally, at the burning of the Khandava forest, it behoveth thee
with thy friends and relatives to restrain thy mind. The shaft that the
illustrious and adorable chief of the celestials, the great Indra, gave
thee, thou wilt see, will be broken and reduced to ashes when struck by
Kesava with his discus. That other shaft of serpentine mouth that shineth
(in thy quiver) and is respectfully worshipped by thee with flowery
garlands, will, O Karna, when struck by the son of Pandu with his shafts,
perish with thee. O Karna, the slayer of Vana and Bhumi's son (Naraka),
Vasudeva himself, who hath, in the thickest of battle, slain foes equal
and even superior to thee, protecteth the diadem-decked Arjuna'.

"Karna said, 'Without doubt, the chief of the Vrishnis is even so.
Further, I admit, that that high-souled one is even more than that. Let,
however, the Grandsire listen to the effect of the bit of harsh speech
that he hath uttered. I lay down my weapons. The Grandsire will
henceforth behold me in court only and not in battle. After thou hast
become quiet, the rulers of the earth will behold my prowess in this
world.'

"Vaisampayana continued, 'Having said this, that great bowman (Karna),
leaving the court went to his own abode. Bhishma, however, O king,
addressing Duryodhana in the midst of the Kurus, and laughing aloud,
said, 'How truly doth the Suta's son keep his promise. Why having
repeatedly given his pledge, saying,--The kings of Avanti and Kalinga,
Jayadratha, and Chediddhaja and Valhika standing as spectators, I will
slay hostile warriors by thousands and tens of thousands,--how will he
discharge that obligation? Having distributed his divisions in
counter-array and scattering heads by thousands, behold the havoc
committed by Bhimasena. Indeed, that moment, when, representing himself
as a Brahmana unto the holy and blameless Rama, Vikartana's son obtained
that weapon, that vile wretch lost both his virtue and asceticism.' O
king of kings, when Bhishma said this after Karna had gone away giving up
his weapons, Duryodhana, that foolish son of Vichitravirya's son,
addressed Santanu's son in these words.'"



SECTION LXIII

"Duryodhana said, 'The son of Pritha are all as other men, and are, in
fact, of earthly birth as other men. Why then dost thou think that they
are sure to win victory? Both ourselves and they are equal in energy, in
prowess, in age, in intelligence, in knowledge of the scriptures, in
weapons, in the art of war, in lightness of hand, and in skill. All of us
are of the of same species, all being men by birth. How then, O
grandsire, dost thou know that victory will be theirs? I do not seek the
accomplishment of my aims by relying upon thee, or Drona, or Kripa or
Valhika, or upon the other kings. Myself, and Karna, the son of
Vikartana, and my brother Dussasana, will slay in battle the five sons of
Pandu by sharpened arrows. Then shall we, O king, gratify Brahmanas by
performing great sacrifices of diverse kinds, with abundant Dakshinas,
and by gifts of kine and horses and wealth. When my troops will drag by
the aid of their mighty arms the Pandavas in battle, like hunters
dragging a herd of deer by a net, or whirlpools drawing a crewless boat,
then the sons of Pandu, beholding us their foe, supported by crowds and
cars and elephants, will give up their pride, and not they alone but
Kesava also.' Hearing this, Vidura said, 'Venerable persons of infallible
knowledge say that in this world self-restraint is highly beneficial. In
the case of Brahmana especially, it is his duty. He whose self-restraint
followeth charity, asceticism, knowledge, and study of the Vedas, always
winneth success, forgiveness, and the fruit of his gifts. Self-restraint
enhanceth energy, and is an excellent and holy attribute. Freed from sin
and his energy increased by Self-restraint, one acquireth even Brahma
through it. People are always afraid of those that are without
self-restraint, as if the latter were very Rakshasas. And it is for
keeping these under check that the self-Existent created the Kshatriyas.
It hath been said that Self-restraint is an excellent vow for all the
four modes of life. I regard those attributes as its indications which
woe their origin to self-restraint, Those indications are forgiveness,
firmness of mind, abstention from injury, an equal regard for all things,
truthfulness of speech, simplicity, control over the senses, patience,
gentleness of speech, modesty, steadiness, liberality, mildness,
contentment, and faith, he that hath self-restraint casteth off Just,
avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and
sorrow. Purity and absence of crookedness and fraud, are the distinctive
marks of a man of self-restraint. He that is not covetous, that is
satisfied with a little, that regardeth not objects provoking lust, and
that is as grave as the ocean, is known as a man of self-restraint. He
that is well-behaved, of good disposition and contented soul, that
knoweth his own self is possessed of wisdom, winneth great regard here
and attaineth to a blissful state hereafter. Possessed of mature wisdom,
he that hath no fear of other creatures and whom other creatures fear
not, is said to be the foremost of men. Seeking the good of all, he is a
universal friend, and no one is made unhappy by him. Endued with gravity,
like that of the ocean and enjoying contentment in consequence of his
wisdom, such a man is always calm and cheerful. Regulating their conduct
according to the acts practised by the righteous olden times and before
their eyes, they that are self-restrained, being devoted to peace,
rejoice in this world. Or, abandoning Action, because contented in
consequence of Knowledge, such a person, with his senses under control
moveth quickly in this world, waiting for the inevitable hour and
absorption into Brahma. And as the track of feathery creatures in the sky
is incapable of being perceived, so the path of the sage enjoying
contentment in consequence of Knowledge is not visible. Abandoning, the
world he that betaketh himself, in pursuit of emancipation, to the
Sannyasa mode of life, hath bright and eternal regions assigned to him in
heaven.'"



SECTION LXIV

"Vidura said, 'We have heard, O sire, from old men, that once on a time a
fowler spread his net on the ground for catching feathery denizens of the
air. And in that net were ensnared at the same time two birds that lived
together. And taking the net up, the two winged creatures soared together
into the air. And seeing them soar into the sky, the fowler, without
giving way to despair, began to follow them in the direction they flew,
Just then, an ascetic living in a hermitage (close by), who had finished
his morning prayers, saw the fowler running in that manner hoping still
to secure the feathery creatures. And seeing that tenant of the earth
quickly pursuing those tenants of the air, the ascetic, O Kaurava,
addressed him in this Sloka,--O fowler, it appears very strange and
wonderful to me that thou, that art a treader of the earth, pursuest yet
a couple of creatures that are tenants of the air. The fowler said,
'These two, united together, are taking away my snare. There, however,
where they will quarrel they will come under my control.'

"Vidura continued, 'The two birds, doomed to death, soon after
quarrelled. And when the foolish pair quarrelled, they both fell on the
earth. And when, ensnared in the meshes of death, they began to contend
angrily against each other, the fowler approached unperceived and sized
them both. Even thus those kinsmen who fall out with one another for the
sake of wealth fall into the hands of the enemy like the birds I have
cited, in consequence of their quarrel. Eating together, talking
together,--these are the duties of kinsmen, and not contention under any
circumstances. Those kinsmen, that with loving hearts wait on the old,
become unconquerable like a forest guarded by lions. While those, O bull
of the Bharata race, that having won enormous riches nevertheless, behave
like mean-minded men, always contribute to the prosperity of their foes.
Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred
brands, which blaze up when united but only smoke when disunited. I will
now tell thee something else that I saw on a mountain-breast. Having
listened to that also, do, O Kaurava, what is for thy best. Once on a
time we repaired to the northern mountain, accompanied by some hunters
and a number of Brahmanas, fond of discoursing on charms and medicinal
plants. That northern mountain, Gandhamadana, looked like a grove. As its
breast was overgrown on all sides with trees and diverse kinds of
luminous medicinal herbs, it was inhabited by Siddhas and Gandharvas. And
there we all saw a quantity of honey, of a bright yellow colour and of
the measure of a jar, placed on an inaccessible precipice of the
mountain. That honey, which was Kuvera's favourite drink, was guarded by
snakes of virulent poison. And it was such that a mortal, drinking of it
would win immortality, a sightless man obtain sight, and an old man would
become a youth. It was that those Brahmanas conversant with sorcery spoke
about that honey. And the hunters' seeing that honey, desired, O king, to
obtain it. And they all perished in that inaccessible mountain-cave
abounding with snakes. In the same way, this thy son desireth to enjoy
the whole earth without a rival. He beholdeth the honey, but seeth not,
from folly, the terrible fall. It is true, Duryodhana desireth an
encounter in battle with Savyasachin, but I do not see that energy or
prowess in him which may carry him safe through it. On a single car
Arjuna conquered the whole earth. At the head of their hosts Bhishma and
Drona and others were frightened by Arjuna and utterly routed at the city
of Virata. Remember what took place on that occasion. He forgiveth still,
looking up to thy face and waiting to know what thou wouldst do. Drupada,
and the king of Matsyas, and Dhananjaya, when angry, will, like flames of
fire urged by the wind, leave no remnant (of thy army). O Dhritarashtra,
take king Yudhishthira on thy lap since both parties can, under no
circumstances, have victory when thy will be engaged in battle.'"



SECTION LXV

"Dhritarashtra said, 'Consider, O Duryodhana, O dear son, what I tell
thee. Like an ignorant traveller thou thinkest, the wrong path to be the
right one, since thou art desirous of robbing the energy of the five sons
of Pandu, who are even as the five elements of the universe in their
subtle form upholding all mobile and immobile things. Without the certain
sacrifice of thy life thou art unable to vanquish Yudhishthira, the son
of Kunti, who is the foremost of all virtuous persons in this world.
Alas, like a tree defying the mighty tempest, thou chafest at Bhimasena
who hath not his peer (among men) in might and who is equal unto Yama
himself in battle. What man of sense would encounter in battle the
wielder of Gandiva, who is the foremost of all wielders of weapons, as
the Meru among mountains? What man is there whom Dhrishtadyumna, the
prince of Panchala, cannot overthrow, shooting his arrows among the foes,
like the chief of the celestials hurling his thunderbolt? That honoured
warrior among the Andhakas and the Vrishnis, the irresistible Satyaki,
ever engaged in the good of the Pandavas, will also slaughter thy host.
What man of sense, again, would encounter the lotus-eyed Krishna, who, as
regards the measure of his energy and power, surpasseth the three worlds?
As regards Krishna, his wives, kinsmen, relatives, his own soul and the
whole earth, put on one scale, weigheth with Dhananjaya on the other.
That Vasudeva, upon whom Arjuna relieth, is irresistible, and that host
where Kesava is, becometh irresistible everywhere. Listen, therefore, O
child, to the counsels of those well-wishers of thine whose words are
always for thy good. Accept thou thy aged grandsire, Bhishma, the son of
Santanu, as thy guide. Listen thou to what I say, and what these
well-wishers of the Kurus, Drona, and Kripa, and Vikarna, and king
Vahlika say. These all are as I myself. It behoveth thee to regard them
as much as thou regardest me, since, O Bharata, all these are conversant
with morality and bear affection to thee as much as I myself do. The
panic and rout, before thy eyes, at the city of Virata, of all thy troops
with thy brothers, after surrender of the king,--indeed, that wonderful
story that is heard of an encounter at that city between one and many,
are sufficient proof (of the wisdom of what I say). When Arjuna singly
achieves all that, what will not the Pandavas achieve when united
together? Take them by the hands as thy brothers, and cherish them with a
share of the kingdom.'"



SECTION LXVI

"Vaisampayana said, 'Having addressed Suyodhana thus, the highly blessed
and wise Dhritarashtra again asked Sanjaya, saying, 'Tell me, O Sanjaya,
what thou hast not yet said, viz., what Arjuna told thee after the
conclusion of Vasudeva's speech, for great is my curiosity to hear it.'

"Sanjaya said, 'Having heard the words spoken by Vasudeva, the
irresistible Dhananjaya, the son of Kunti, when the opportunity came,
said these words in the hearing of Vasudeva. 'O Sanjaya, our grandsire,
the son of Santanu, and Dhritarashtra, and Drona, and Kripa, and Karna,
and king Vahlika, and Drona's son, and Somadatta, and Sakuni the son of
Suvala; and Dussasana, and Sala, and Purumitra, and Vivingsati; Vikarna,
and Chitrasena, and king Jayatsena, and Vinda and Anuvinda, the two
chiefs of Avanti, and Bhurisravas, and king Bhagadatta, and king
Jarasandha and other rulers of the earth, assembled there to fight for
the good of the Kauravas, are all on the eve of death. They have been
assembled by Dhritarashtra's son for being offered up as libations on the
blazing Pandava-fire. In my name, Sanjaya, enquire after the welfare of
those assembled kings according to their respective ranks, paying them
proper regard at the same time. Thou shouldest also, O Sanjaya, say this,
in the presence of all kings, unto Suyodhana-that foremost of all sinful
men. Wrathful and wicked, of sinful soul and exceedingly covetous, do
thou, O Sanjaya, see that that fool with his counsellors hears all that I
say.' And with this preface, Pritha's son Dhananjaya, endued with great
wisdom, and possessed of large eyes with red corners, glancing at
Vasudeva, then spoke unto me these words pregnant with both virtue and
profit, 'Thou hast already heard the measured words spoken by the
high-souled chief of the Madhu's race. Say unto the assembled kings that
those are also my words. And say this also for me, unto those kings,--Do
ye together try to act in such a way that libations may not have to be
poured into the arrowy fire of the great sacrifice of battle, in which
the rattle of car-wheels will sound as mantras, and the rank-routing bow
will act as the ladle. If, indeed, ye do not give up unto Yudhishthira,
that slayer of foes, his own share in the kingdom asked back by him, I
shall then, by means of my arrows, send all of you, with cavalry,
infantry, and elephants, into the inauspicious regions of departed
spirits.' Then bidding adieu unto Dhananjaya and Hari of four arms and
bowing unto them both, I have with great speed come hither to convey
those words of grave import to thee, O thou that art endued with
effulgence equal that of the very gods.'



SECTION LXVII

"Vaisampayana said, 'When Duryodhana, the son of Dhritarashtra, showed
little regard for the words spoken by Sanjaya, and when the rest remained
silent, the assembled kings rose up and retired. And after all the kings
of the earth had retired, king Dhritarashtra, who always followed the
counsels of his son from affection, wishing success to the assembled
kings, began to enquire in secret of Sanjaya about the resolve of his own
party, and of the Pandavas who were hostile to him. And Dhritarashtra
said, 'Tell me truly, O son of Gavalgana, in what consists the strength
and weakness of our own host, Minutely acquainted as thou art with the
affairs of the Pandavas, tell me in what lies their superiority and in
what, their inferiority. Thou are fully conversant with the strength of
both parties, Thou knowest all things, and art well-versed in all matters
of virtue and profit. Asked by me, O Sanjaya, say which of the parties,
when engaged in battle, will perish?'

"Sanjaya said, 'I will not say anything to thee in secret, O king, for
then thou mayst entertain ill-feelings towards me. Bring thou hither, O
Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant
with morality, of keen perception, and capable of arriving at the truth,
they will remove any ill-feelings thou mayst cherish against me. In their
presence, O king, I will tell thee everything about the intensions of
Kesava and Partha.'

"Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both
Gandhari and Vyasa to be brought there. And introduced by Vidura they
entered the court without delay. And understanding the intentions of both
Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said,
'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he
desireth to know. Tell him truly all that thou knowest about Vasudeva and
Arjuna.'"



SECTION LXVIII

"Sanjaya said, 'Those adorable bowmen, Arjuna and Vasudeva, who are
perfectly equal unto each other in respect of their godlike nature, have
taken their births of their own will. O lord, the discus owned by
Vasudeva, of abundant energy, occupieth a space full five cubits in
diameter, is capable also of being hurled at the foe (in forms large or
small) according to the will of the wielder himself, and it dependeth on
illusion. Always conspicuous by its effulgence, it is invisible to the
Kurus; and in ascertaining the strength or weakness of the Pandavas, that
discus offers the best ground. Indeed, that scion of Madhu's race, endued
with great might, vanquished with an effort and in seeming playfulness
the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of
Chedis. Possessed of divinity and of soul superior to everything, that
most exalted of male beings can, by his will alone, bring the earth,
firmament, and heaven under his control. Thou askest me repeatedly, O
king, about the Pandavas for knowing their strength and weakness. Listen
now to all that in brief. If the whole universe be placed on one scale
and Janardana on the other, even then Janardana will outweigh the entire
universe. Janardana, at his pleasure, can reduce the universe to ashes,
but the entire universe is incapable of reducing Janardana to ashes.
Wherever there is truthfulness, wherever virtue, wherever modesty,
wherever simplicity, even there is Govinda. And thither where Krishna is,
success must be. That soul of all creatures, most exalted of male beings,
Janardana, guideth, as if in sport, the entire earth, the firmament, and
the heaven. Making the Pandavas the indirect means, and beguiling the
whole world. Janardana wisheth to blast thy wicked sons that are all
addicted to sin. Endued with divine attributes, Kesava, by the power of
his soul causeth the wheel of Time, the wheel of the Universe, and the
wheel of the Yuga, to revolve incessantly. And I tell thee truly that
glorious Being is alone the Lord of Time, of Death, and of this Universe
of mobile and immobile objects. That great ascetic Hari, though the Lord
of the whole Universe, still betaketh himself to work, like a humble
labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid
of His illusion. Those men, however, that have attained to Him are not
deceived.'"



SECTION LXIX

"Dhritarashtra said, 'How hast thou, O Sanjaya, been able to know Madhava
as the Supreme Lord of the universe? And how is it that I am unable to
know Him as such? Tell me this, O Sanjaya.'

"Sanjaya said, 'Listen, O king! Thou hast no Knowledge, whereas my
Knowledge hath suffered no diminution. He that is without Knowledge and
is shrouded with the darkness of ignorance, knoweth not Kesava. Aided by
my knowledge, O sire, I know the slayer of Madhu to be the union of the
Gross, the subtle and the Cause; and that He is the Creator of all, but
is Himself increate; and also that, endued with Divinity, it is He from
whom everything springs and it is He unto whom all things return.'

"Dhritarashtra said, 'O son of Gavalgana, what is the nature of that
Faith which thou hast in Janardana and in consequence of which thou
knowest the slayer of Madhu to be the union of the Gross, the Subtle, and
the Cause?'

"Sanjaya said, 'Blessed be thou, O king, I have no regard for the
illusion (that is identified with worldly pleasures) and I never practise
the useless virtues (of vows and work without reliance on Him and purity
of Soul). Having obtained purity of Soul through Faith, I have known
Janardana from the scriptures.

"Dhritarashtra said, 'O Duryodhana, seek thou the protection of
Janardana, otherwise called Hrishikesa. O child, Sanjaya is one of our
trustiest friends. Seek refuge with Kesava.'

"Duryodhana said, 'If the divine son of Devaki united in friendship with
Arjuna, were to slay all mankind, I cannot, even then, resign myself to
Kesava.'

"Dhritarashtra said, 'This evil-minded son of thine, O Gandhari, is
resolved to sink in misery. Envious, wicked-souled, and vain, he setteth
aside the words of all his superiors.'

"Gandhari said, 'Thou covetous wretch that disregardest the commands of
the aged, abandoning thy father and myself and giving up prosperity and
life, enhancing the joy of thy foes, and afflicting me with deep
distress, thou wilt, O fool, remember thy father's words, when struck by
Bhimasena, thou wilt bite the dust.'

"Vyasa said, 'Listen to me, O king! Thou, O Dhritarashtra, art the
beloved of Krishna. When Sanjaya hath been thy envoy, he will verily lead
thee to thy good. He knoweth Hrishikesa,--that ancient and exalted One.
If thou listenest to him with attention, he will certainly save thee from
the great danger that hangs upon thee. O son of Vichitravirya, subject to
wrath and joy, men are entangled in various snares. They that are not
contented with their own possessions, deprived of sense as they are by
avarice and desire, they repeatedly become subject to Death in
consequence of their own acts, like blind men (falling into pits) when
led by the blind. The path that is trod by the wise is the only one (that
leadeth to Brahma). They that are superior, keeping that path of view,
overcome death and reach the goal by it.'

"Dhritarashtra said, 'Tell me, O Sanjaya, of that path without terrors by
which, obtaining Hrishikesa, salvation may be mine.'

"Sanjaya said, 'A man of uncontrolled mind can by no means know Janardana
whose soul is under perfect command. The performance of sacrifices
without controlling one's senses is even no means to that end.
Renunciation of the objects of our excited senses is due to spiritual
light; both spiritual light and abstention from injury arise doubtless
from true wisdom. Therefore, O king, resolve to subdue thy senses with
all possible vigour; let not thy intellect deviate from true knowledge;
and restrain thy heart from worldly temptations that surround it. Learned
Brahmanas describe this subjugation of the senses to be true wisdom; and
this wisdom is the path by which learned men proceed to their goal. O
king, Kesava is not obtainable by men who have not subdued their senses.
He that hath subdued his senses, desireth spiritual knowledge, awakened
by the knowledge of scriptures and the pleasure of Yaga-absorption.'



SECTION LXX

"Dhritarashtra said, 'I request thee, O Sanjaya, to tell me again of the
lotus-eyed Krishna; for, by being acquainted with the import of his
names, I may, O son, obtain that most exalted of male beings.'

"Sanjaya said, 'The auspicious names (of Kesava) have been previously
heard by me. Of those I will tell thee as many as I know. Kesava,
however, is immeasurable, being above the power of speech to describe. He
is called Vasudeva in consequence of his enveloping all creatures with
the screen of illusion, or of his glorious splendour, or of his being the
support and resting-place of the gods. He is called Vishnu because of his
all-pervading nature. He is called Madava, O Bharata, because of his
practising as a Muni, concentration of mind on truth and Yoga-absorption.
He is called Madhusudana because of his having slain the Asura Madhu, and
also because of his being the substance of the twenty-four objects of
knowledge. Born of the Sattwata race, he is called Krishna because he
uniteth in himself what are implied by the two words Krishi which
signifieth 'what existeth' and na which signifieth 'eternal peace'. He is
called Pundarikaksha from Pundarika implying his high and eternal abode,
and Aksha implying 'indestructible'; and he is called Janardana because
he striketh fear into the hearts of all wicked beings. He is called
Sattwata, because the attribute of Sattwa is never dissociated from him
and also because he is never dissociated from it; and he is called
Vrishabhakshana from Vrishabha implying the 'Vedas' and ikshana implying
'eye', the union of the two signifying that the Vedas are his eyes, or
the Vedas are the eyes through which he may be seen, That conqueror of
hosts is called Aja, or unborn', because he hath not taken his birth from
any being in the ordinary way. That Supreme Soul is called Damodara
because unlike the gods his effulgence is increate and his own, and also
because he hath self-control and great splendour. He is called
Hrishikesa, from Hrishika meaning 'eternal happiness' and Isa meaning
'the six divine attributes', the union signifying one having joy,
happiness, and divinity. He is called Mahavahu, because he upholdeth the
earth and the sky with his two arms. He is called Adhakshaja, because he
never falleth down or suffereth any deterioration, and is called Narayana
from his being the refuge of all human beings. He is called Purusottama
from Puru implying 'he that createth and preserveth' and so meaning 'he
that destroyeth, the union signifying one that createth, preserveth, and
destroyeth the universe'. He possesseth a knowledge of all things, and,
therefore, is called Sarva, Krishna is always in Truth and Truth is
always in him, and Govinda is Truth's Truth. Therefore, he is called
Satya. He is called Vishnu because of his prowess, and Jishnu because of
his success. He is called Ananta from his eternity, and Govinda from his
knowledge of speech of every kind. He maketh the unreal appear as real
and thereby beguileth all creatures. Possessed of such attributes, ever
devoted to righteousness, and endued with divinity, the slayer of Madhu,
that mighty-armed one incapable of decay, will come hither for preventing
the slaughter of the Kurus.'"



SECTION LXXI

"Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will
behold before them that Vasudeva whose body endued with great beauty
shineth with effulgence, illuminating the cardinal and subsidiary points
of the compass; who will give utterance to words that will be listened to
with respect by the Bharatas,--words that are auspicious to the
Srinjayas, acceptable, by those desirous of prosperity, faultless in
every respect, and unacceptable by those that are doomed to death; who is
full of high resolves, eternal, possessed of unrivalled heroism, who is
the bull of the Yadavas and their leader, and who is the slayer and
awe-inspirer of all foes, and who is the destroyer of the fame of every
enemy? The assembled Kauravas will behold that high-souled and adorable
One, that slayer of foes, that chief of the Vrishnis, uttering words full
of kindness, and fascinating all of my party. I put myself in the hand of
that Eternal one, that Rishi endued with knowledge of Self, that ocean of
eloquence, that Being who is easily attainable by ascetics, that bird
called Arishta furnished with beautiful wings, that destroyer of
creatures, that refuge of the universe; that one of a thousand heads,
that Creator and Destroyer of all things, that Ancient one, that one
without beginning, middle, or end, that one of infinite achievements,
that cause of the Prime seed, that unborn one, that Eternity's self, that
highest of the high, that Creator of the three worlds, that Author of
gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons
and rulers of men, that younger brother of Indra.'"



SECTION LXXII

(Bhagwat Yana Parva)

"Janamejaya said, 'When good Sanjaya (leaving the Pandava camp) went back
to the Kurus, what did my grandsires, the sons of Pandu, then do? O
foremost of Brahmanas, I desire to hear all this. Tell me this,
therefore.'

"Vaisampayana said, 'After Sanjaya had gone, Yudhishthira the just,
addressed Krishna of the Dasarha race--that chief of all the Sattwatas,
saying, 'O thou that art devoted to friends, the time hath come for
friends to show their friendship. I do not see any other persons besides
thee that can save us in this season of distress. Relying on thee, O
Madhava, we have fearlessly asked back our share from Duryodhana who is
filled with immeasurable pride and from his counsellors. O chastiser of
foes, thou protectest the Vrishnis in all their calamities, do thou now
protect the Pandavas also from a great danger, for they deserve thy
protection.'

"Divine Krishna said, 'Here am I O mighty-armed one. Tell me what thou
desirest to say, for I will, O Bharata, accomplish whatever thou wilt
tell me.'

"Yudhishthira said, 'Thou hast heard what the intention is of
Dhritarashtra and his own. All that Sanjaya, O Krishna, said unto me hath
certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra's soul,
and spoke out his mind. An envoy speaketh according to his instructions,
for if he speaketh otherwise he deserveth to be slain. Without looking
equally on all that are his, moved by avarice and a sinful heart,
Dhritarashtra seeketh to make peace with us without giving us back our
kingdom. Indeed, at Dhritarashtra's command we spent twelve years in the
woods and one additional year in concealment, well-believing, O lord,
that Dhritarashtra would abide firmly by that pledge of ours. That we did
not deviate from our promise is well-known to the Brahmanas who were with
us. The covetous king Dhritarashtra, is now unwilling to observe
Kshatriya virtues. Owing to affection for his son, he is listening to the
counsels of wicked men. Abiding by counsels of Suyodhana, the king, O
Janardana, actuated by avarice and seeking his own good, behaveth
untruthfully towards us. What can be more sorrowful, O Janardana, than
this, that I am unable to maintain my mother and my friends? Having the
Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with
thee, O slayer of Madhu, for my protector, I prayed for only five
villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any
other, O Govinda, as the fifth;--Grant us, we said, five villages or
towns, O sire, where we five may dwell in union, for we do not desire the
destruction of the Bharatas.--The wicked-minded son of Dhritarashtra,
however, regarding the lordship of the world to be; in him, doth not
agree to even that. What can be more sorrowful than this? When a man born
and brought up in a respectable family, covereth the possessions of
others, that avarice of his destroyeth his intelligence; and intelligence
being destroyed, shame is lost; and loss of shame leadeth to diminution
of virtue; and loss of virtue bringeth on loss of prosperity, Destruction
of prosperity, in its turn, ruineth a person, for poverty is a person's
death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid,
O Krishna, a tree that beareth neither Rower nor fruits. Even this, O
sire, is death to me that kinsmen shun me, as if I were a fallen one like
the breath of life quitting 'a dead body. Samvara said that no condition
of life could be more distressful than that in which one is always racked
by the anxiety caused by the thought--I have no meat for today, what will
become of me tomorrow?--It is said that wealth is the highest virtue, and
everything depends on wealth. They that have wealth are said to live,
whereas those that are without wealth are more dead than alive. They that
by violence rob a man of his wealth not only kill the robbed but destroy
also his virtue, profit and pleasure. Some men when overtaken by poverty
choose death; others remove from cities to hamlets others retire into the
wood; while others, again, become religious mendicants to destroy their
lives. Some for the sake of wealth are driven to madness; others for
wealth, live under Subjection to their foes; while many others, again,
for the sake of wealth, betake themselves to the servitude of others. A
man's poverty is even more distressful to him than death, for wealth is
the sole cause or virtue and pleasure. The natural death of a person is
not much regarded, for that is the eternal path of all creatures. Indeed,
none among created beings can transgress it. O Krishna, a man who is poor
from birth is not so much distressed as one, who, having once possessed
great prosperity and having been brought up in luxury, is deprived of
that prosperity. Having through his own fault fallen into distress, such
a person blameth the very gods with Indra and his own self. Indeed,
knowledge of even the entire scriptures faileth to mitigate his pains.
Sometimes he getteth angry with his servants, and sometimes he cherisheth
malice towards even his well-wishers. Subject to constant anger, he
loseth his very senses, and his senses being clouded, be practiseth evil
deeds. Through sinfulness such a person contributeth to a fusion of
castes. A fusion of castes leadeth to hell and is the foremost of all
sinful acts. If he is not awakened in time, he goeth, certainly, O
Krishna, to hell., and, indeed, wisdom is the only thing that can awaken
him, for if he obtaineth back the eye of wisdom, he is saved. When wisdom
is regained, such a man turneth his attention to scriptures; and
attention to scriptures aideth his virtue. Then shame becometh his best
ornament. He that hath shame hath an aversion against sin, and his
prosperity also increaseth; and he that hath prosperity truly becometh a
man. He that is ever devoted to virtue, and hath his mind under control,
and always acteth after deliberation, never inclineth towards
unrighteousness and never engageth in any act that is sinful. He that is
without shame and sense is neither man nor woman. He is incapable of
earning religious merit, and is like a Sudra. He that hath shame
gratifieth the gods, the Pitris, and even his own self, and by this he
obtaineth emancipation, which indeed, is the highest aim of all righteous
persons.'

'Thou hast, O slayer of Madhu, seen all this in me with thy own eyes. It
is not unknown to thee, how, deprived of kingdom, we have lived these
years. We cannot lawfully abandon that prosperity (which had been ours).
Our first-efforts will be such that, O Madhava, both ourselves and the
Kauravas, united in peace, will quietly enjoy our prosperity. Otherwise,
we shall, after slaying the worst of the Kauravas, regain those
provinces, although success through bloodshed by destruction of even
despicable foes that are related to us so dearly is the worst of all
fierce deeds, O Krishna. We have numerous kinsmen, and numerous also are
the revered seniors that have taken this or that other side. The
slaughter of these would be highly sinful. What good, therefore, can
there be in battle? Alas, such sinful practices are the duties of the
Kshatriya order! Ourselves have taken our births in that wretched order!
Whether those practices be sinful or virtuous, any other than the
profession of arms would be censurable for us. A Sudra serveth; a Vaisya
liveth by trade; the Brahmana have choosen the wooden bowl (for begging),
while we are to live by slaughter! A Kshatriya, slayeth a Kshatriya;
fishes live on fish; a dog preyeth upon a dog! Behold, O thou of the
Dasarha race, how each of these followeth his peculiar virtue. O Krishna,
Kali is ever present in battle-fields; lives are lost all around. It is
true, force regulated by policy is invoked; yet success and defeat are
independent of the will of the combatants. The lives also of creatures
are independent of their own wishes, and neither weal nor woe can be
one's when the time is not come for it, O best of the Yadu's race.
Sometimes one man killeth many, sometimes many and united together kill
one. A coward may slay a hero, and one unknown to fame may stay a hero of
celebrity. Both parties cannot win success, nor both be defeated. The
loss, however, on both sides may be equal. If one flieth away, loss of
both life and fame is his. Under all circumstances, however, war is a
sin. Who in striking another is not himself struck? As regard the person,
however, who is struck, victory and defeat, O Hrishikesa, are the same.
It is true that defeat is not much removed from death, but his loss also,
O Krishna, is not less who winneth victory. He himself may not be killed,
but his adversaries will kill at least some one that is dear to him, or
some others and thus the man, O sire, deprived of strength and not seeing
before him his sons and brothers, becometh indifferent, O Krishna, to
life itself. Those that are quiet, modest, virtuous, and compassionate,
are generally slain in battle, while they that are wicked escape. Even
after slaying one's foes, repentance, O Janardana, possesseth the heart.
He that surviveth among the foes giveth trouble, for the survivor,
collecting a force, seeketh to destroy the surviving victor. In hopes of
terminating the dispute, one often seeketh to exterminate the foe. Thus
victory createth animosity, and he that is defeated liveth in sorrow. He
that is peaceful, sleepeth in happiness, giving up all thoughts of
victory and defeat, whereas he that hath provoked hostility always
sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a
snake in the same room. He that exterminates seldom winneth fame. On the
other hand, such a person reapeth eternal infamy in the estimation of
all. Hostilities, waged over so long, cease not; for if there is even one
alive in the enemy's family, narrators are never wanted to remind him of
the past. Enmity, O Kesava, is never neutralised by enmity; on the other
hand, it is fomented by enmity, like fire fed by clarified butter.
Therefore, there can be no peace without the annihilation of one party,
for flaws may always be detected of which advantage may be taken by one
side or other. They that are engaged in watching for flaws have this
vice. Confidence in one's own prowess troubleth the core of one's heart
like an incurable disease. Without either renouncing that at once, or
death, there can be no peace. It is true, O slayer of Madhu, that
exterminating the foe by the very roots, may lead to good result in the
shape of great prosperity, yet such an act is most cruel. The peace that
may be brought about by our renouncing the kingdom is hardly different
from death, which is implied by the loss of kingdom, in consequence of
the design of the enemy and the utter ruin of ourselves. We do not wish
to give u the kingdom, nor do we wish to see the extinction of our race.
Under these circumstances, therefore, the peace that is obtained through
eve humiliation is the best. When these that strive for peace by all
means without of course wishing for war, find conciliation fail, war
becomes in evitable, and then is the time for the display of prowess.
Indeed, when conciliation fails, frightful results follow. The learned
have noticed all this in a canine contest. First, there comes the wagging
of tails, then the bark, then the bark in reply, then the
circumambulation, then the showing of teeth, then repeated roars, and
then at last the fight. In such a contest, O Krishna., the dog that is
stronger, vanquishing his antagonist, taketh the latter's meat. The same
is exactly the case with men. There is no difference whatever. They that
are powerful should be indifferent to avoid disputes with the weak who
always bow down. The father, the king, and he that is venerable in year,
always deserve regard. Dhritarashtra, therefore, O Janardana, is worthy
of our respect and worship. But, O Madhava, Dhritarashtra's affection for
his son is great. Obedient to his son, he will reject our submission.
What dost thou, O Krishna, think best at this juncture? How may we, O
Madhava, preserve both our interest and virtue? Whom also, besides thee,
O slayer of Madhu, and foremost of men, shall we consult in this
difficult affair? What other friend have we, O Krishna, who like thee is
so dear to us, who seeketh our welfare so, who is so conversant with the
course of all actions, and who is so well-acquainted with truth?'

"Vaisampayana continued, 'Thus addressed, Janardana replied unto
Yudhishthira the just, saying, 'I will go to the court of the Kurus for
the sake of both of You. If without sacrificing your interests I can
obtain peace, O king, an act of great religious merit will be mine,
productive of great fruits. I shall then also save from the meshes of
death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and
the Dhritarashtras, and, in fact, this entire earth.'

"Yudhishthira said, It is not my wish, O Krishna, that thou wilt go to
the Kurus, for Suyodhana will never act according to thy words, even if
thou advisest him well. All the Kshatriyas of the world, obedient to
Duryodhana's command, are assembled there. I do not like that thou, O
Krishna, shouldst proceed into their midst, If any mischief be done to
thee, O Madhava, Jett alone happiness; nothing, not even divinity, nor
even the sovereignty over all the gods will delight us.'

"The holy one said, 'I know, O monarch, the sinfulness of Dhritarashtra's
son, but by going there we will escape the blame of all the kings of the
earth. Like other animals before the lion, all the kings of the earth
united together are not competent to stand still before me in battle when
I am enraged. If, after all, they do me any injury, then I will consume
all the Kurus. Even this is my intention. My going thither, O Partha,
will not be fruitless, for if our object be not fulfilled, we shall at
least escape all blame.'

"Yudhishthira said, 'Do, O Krishna, as it pleaseth thee. Blessed be thou,
go then to the Kurus. I hope to behold thee return successful and
prosperous. Going unto the Kurus, make thou, O Lord, such a peace that
all the sons of Bharata may live together with cheerful hearts and
contentedly. Thou art our brother and friend, dear to me as much as to
Vibhatsu. Such hath been our intimacy with thee that we apprehend no
neglect of our interest from thee. Go thou, there for our good. Thou
knowest us, thou knowest our antagonists, thou knowest what our purposes
are, and thou knowest also what to say. Thou wilt, O Krishna, say unto
Suyodhana such words as are for our benefit. Whether peace is to be
established by (apparent) sin or by any other means, O Kesava, speak such
words as may prove beneficial to us.'



SECTION LXXIII

"The holy one said, 'I have heard Sanjaya's words and now I have heard
thine. I know all about his purposes as also of thyself. Thy heart
inclineth to righteousness, whereas their inclination is towards enmity.
That which is obtained without war is of great value to thee. A long-life
Brahmacharya is not, O lord of earth, the duty of a Kshatriya. Indeed,
men of all the four orders have said that a Kshatriya should never
subsist on alms; victory or death in battle, hath been eternally ordained
by the Creator; even that is the duty of a Kshatriya. Cowardice is not
applauded (in a Kshatriya). Subsistence, O Yudhishthira, is not possible
by Cowardice, O thou of mighty arms. Display thy prowess, and vanquish, O
chastiser of foes, thy enemies. The covetous son of Dhritarashtra, O
chastiser of foes, living for a long time (with many kings) has by
affection and friendship become very powerful. Therefore, O king, there
is no hope of making his peace with thee. They regard themselves strong,
having Bhishma and Drona and Kripa and others with them. As long, O king,
as thou, O grinder of foes, wilt behave with them mildly, they will
withhold thy kingdom. Neither from compassion, nor from mildness, nor
from a sense of righteousness, will the sons of Dhritarashtra, O
chastiser of foes, fulfil thy wishes. This, O son of Pandu, is another
proof that they will not make peace with thee. Having pained thee so
deeply by making thee put on a Kaupina, they were not stung with remorse.
In the very sight of the Grandsire (Bhishma) and Drona and the wise
Vidura, of many holy Brahmanas, the king, the citizens, and all the chief
Kauravas, the cruel Duryodhana, deceitfully defeating thee at dice,--thee
that are charitable, gentle, self-restrained, virtuous, and of rigid vows
was not, O king, ashamed of his vile act. Do not, O monarch, show any
compassion for that wretch of such disposition. They deserve death at the
hands of all, how much more then of thee, O Bharata? O Bharata, with what
improper speeches did Duryodhana with his brothers, filled with gladness
and indulging in many a boast, afflict thee with thy brothers! He said,
'The Pandavas now have nothing of their own in this wide earth. Their
very names and lineage are extinct. In time, which is never-ending,
defeat will be theirs. All their virtues having merged in me, they will
now be reduced to the five elements.' While the match at dice was in
progress, the wretched Dussasana of most wicked soul, seizing that
weeping lady by the hair dragged princess Draupadi, as if she had no
protectors, to the assembly of kings, and in the presence of Bhishma and
Drona and others, repeatedly called her--cow, cow! Restrained by thee,
thy brothers of terrible prowess, bound also by the bonds of virtue, did
nothing to avenge it; and after thou hadst been exiled to the woods,
Duryodhana having uttered such and other cruel words, boasted amid his
kinsmen. Knowing thee innocent, they that were assembled sat silent in
the assembly-house, weeping with choked voice. The assembled kings with
the Brahmanas did not applaud him for this. Indeed, all the courtiers
present there censured him. To a man of noble descent, O grinder of foes,
even censure is death. Death is even many times better than a life of
blame. Even then, O king, he died when, upon being censured by all the
kings of the earth, he felt no shame! He whose character is so abominable
may easily be destroyed even like a rootless tree standing erect on a
single weak root. The sinful and evil-minded Duryodhana deserveth death
at the hands of every one, even like a serpent. Slay him, therefore, O
killer of foes, and hesitate not in the least. It behoveth thee, O
sinless one, and I like it too, that thou shouldst pay homage unto thy
father Dhritarashtra and also unto Bhishma. Going thither I will remove
the doubts of all men who are still undecided as to the wickedness of
Duryodhana. Thither in the presence of all kings I will enumerate all
those virtues of thine that are not to be met in all men, as also all the
vices of Duryodhana. And hearing me speak beneficial words, pregnant with
virtue and profit, the rulers of various realms will regard thee as
possessed of a virtuous soul, and as a speaker of truth, while at the
same time, they will understand how Duryodhana is actuated by avarice. I
will also tell the vice of Duryodhana, before both the citizens and the
inhabitants of the country, before both the young and the old, of all the
four orders that will be collected there. And as thou askest for peace no
one will charge thee sinful, while all the chiefs of the earth will
censure the Kurus and Dhritarashtra; and when Duryodhana will be dead in
consequence of his being forsaken by all men, there will be nothing left
to do. Do then what should now be done. Going unto the Kurus, I shall
strive to make peace without sacrificing thy interests, and marking their
inclination for war and all their proceedings, I will soon come back, O
Bharata, for thy victory. I think war with the enemy to be certain. All
the omens that are noticeable by me point to that. Birds and animals set
up frightful screeches and howls at the approach of dusk. The foremost of
elephants and steeds assume horrible shapes; the very fire exhibiteth
diverse kinds of terrible hues! This would never have been the case but
for the fact of the world-destroying Havoc's self coming into our midst!
Making ready their weapons, machines, coats of mail, and cars, elephants,
and steeds, let all thy warriors be prepared for battle, and let them
take care of their elephants and horses and cars. And, O king, collect
everything that thou needest for the impending war. As long as he liveth,
Duryodhana will, by no means, be able to give back unto thee. O king,
that kingdom of thine which, abounding in prosperity, have before been
taken by him at dice!'"



SECTION LXXIV

"Bhima said, 'Speak thou, O slayer of Madhu, in such a strain that there
may be peace with the Kurus. Do not threaten them with war. Resenting
everything, his wrath always excited, hostile to his own good and
arrogant, Duryodhana should not be roughly addressed. Do thou behave
towards him with mildness. Duryodhana is by nature sinful of heart like
that of a robber, intoxicated with the pride of prosperity, hostile to
the Pandavas, without foresight, cruel in speech, always disposed to
censure others, of wicked prowess, of wrath not easily to be appeased,
not susceptible of being taught, of wicked soul, deceitful in behaviour,
capable of giving up his very life rather than break or give up his own
opinion. Peace with such a one, O Krishna, is, I suppose, most difficult.
Regardless of the words of even his well-wishers, destitute of virtue,
loving falsehood, he always acts against the words of his counsellors and
wounds their hearts. Like a serpent hid within reeds, he naturally
commits sinful acts, depending on his own wicked disposition, and
obedient to the impulse of wrath. What army Duryodhana hath, what his
conduct is, what his nature, what his might, and what his prowess, are
all well-known to thee. Before this, the Kauravas with their son passed
their days in cheerfulness, and we also with our friends rejoiced like
the younger brother of Indra, with Indra himself. Alas, by Duryodhana's
wrath, O slayer of Madhu, the Bharatas will all be consumed, even like
forests by fire at the end of the dewy seasons, and, O slayer of Madhu,
well-known are those eighteen kings that annihilated their kinsmen,
friends, and relatives. Even as, when Dharma became extinct, Kali was
born in the race of Asuras flourishing with prosperity and blazing with
energy, so was born Udavarta among the Haihayas. Janamejaya among the
Nepas, Vahula among the Talajanghas, proud Vasu among the Krimis,
Ajavindu among the Suviras, Rushardhik among the Surashtras, Arkaja among
the Valihas, Dhautamulaka among the Chinas, Hayagriva among the Videhas,
Varayu among the Mahaujasas, Vahu among the Sundaras, Pururavas among the
Diptakshas, Sahaja among the Chedis and Matsyas, Vrishaddhaja among the
Praviras, Dharana among the Chandra-batsyas, Bigahana among the Mukutas
and Sama among the Nandivegas. These vile individuals, O Krishna, spring
up, at the end of each Yuga, in their respective races, for the
destruction of their kinsmen. So hath Duryodhana, the very embodiment of
sin and the disgrace of his race, been born, at the end of the Yuga,
amongst us the Kurus. Therefore, O thou of fierce prowess, thou shouldst
address him slowly and mildly, not in bitter but sweet words fraught with
virtue and profit, and discourse fully on the subject so as to attract
his heart. All of us, O Krishna, would rather in humiliation follow
Duryodhana submissively, but, oh, let not the Bharatas be annihilated. O
Vasudeva, act in such a way that we may rather live as strangers to the
Kurus than incurring the sin of bringing about the destruction of the
whole race should touch them, O Krishna, let the aged Grandsire and the
other counsellors of the Kurus be asked to bring about brotherly feelings
between brothers and to pacify the son of Dhritarashtra. Even this is
what I say. King Yudhishthira also approveth of this, and Arjuna too is
averse to war, for there is great compassion in him.'"



SECTION LXXV

"Vaisampayana said, 'Hearing these words from Bhima, that were fraught
with such mildness and that were, as unexpected as if the hills had lost
their weight and fire had become cold, Rama's younger brother Kesava of
Sura's race and mighty arms, wielding the bow called Saranga, laughed
aloud, and as if to stimulate Bhima by his words, like the breeze fanning
a fire, addressed him who was then so overwhelmed by the impulse of
kindness, saying, 'At other times, O Bhimasena, thou applaudest war only,
desirous of crushing the wicked sons of Dhritarashtra that take delight
in the destruction of others. O chastiser of foes, thou dost not steep
but wakest the whole night, sitting up face downwards. Thou often
utterest frightful exclamation of wrath, indicative of the storm within
thy heart. Inflamed with the fire of thy own fury, thou sighest, O Bhima
with an unquiet heart, like a flame of fire mixed with smoke. Withdrawing
from company thou liest down breathing hot sighs, like a weak man pressed
down by a heavy load. They, who do not know the cause regard thee as
insane. As an elephant breaking into fragments uprooted trees lying on
the ground grunteth in rage while trampling them under his feet, so thou
also, O Bhima, runnest on, breathing deep sighs and shaking the earth
under the tread. Here in the region thou takest no delight in company but
passest thy time in privacy. Night or day, Nothing pleases thee so much
as seclusion. Sitting apart thou sometimes laughest aloud all on a
sudden, and sometimes placing thy head between thy two knees, thou
continuest in that posture for a long time with closed eyes. At the other
times, O Bhima, contracting thy brows frequently and biting thy lips,
thou starest fiercely before thee. All this is indicative of wrath. At
one time, thou hadst, in the midst of thy brothers, grasped the mace,
uttering this oath, 'As the sun is seen rising in the east displaying his
radiance, and as he truly setteth in the west journeying around the Meru,
so do I swear that I will certainly slay insolent Duryodhana with this
mace of mine, and this oath of mine will never be untrue.' How then doth
that same heart of thine, O chastiser of foes, now follow the counsels of
peace? Alas, when fear entereth thy heart, O Bhima, it is certain that
the hearts of all who desire war are upset when war becometh actually
imminent. Asleep or awake, thou beholdest, O son of Pritha, inauspicious
omens. Perhaps, it is this for which thou desirest peace. Alas, like a
eunuch, thou dost not display any sign indicative of manliness in thee.
Thou art overwhelmed by panic, and it is for this that thy heart is
upset. The heart trembleth, thy mind is overwhelmed by despair, thy
thighs tremble, and it is for this that thou desirest peace. The hearts
of mortals, O Partha, are surely as inconstant as the pods of the Salmali
seed exposed to the force of the wind. This frame of thy mind is as
strange as articulate speech in kine. Indeed, the hearts of thy brothers
are about to sink in an ocean of despair,--like swimmers in the sea
without a raft to rescue them. That thou, O Bhimasena, shouldst utter
words so unexpected of thee is as strange as the shifting of a hill.
Recollecting thy own deeds and the race also in which thou art born,
arise, O Bharata, yield not, to grief, O hero, and be firm. Such langour,
O repressor of foes, is not worthy of thee, for a Kshatriya never
enjoyeth that which he doth not acquire through prowess.'"



SECTION LXXVI

"Vaisampayana said, 'Thus addressed by Vasudeva, the ever-wrathful Bhima,
incapable of bearing insults, was immediately awakened like a steed of
high metal, and replied, without losing a moment, saying, 'O Achyuta, I
wish to act in a particular way; thou, however, takest me in quite a
different light. That I take great delight in war and that my prowess is
incapable of being baffled, must, O Krishna. be well-known to thee in
consequence of our having lived together for a long time. Or it may be,
thou knowest me not, like one swimming in a lake ignorant of its depth.
It is for this that thou chidest me in such unbecoming words. Who else, O
Madhava, knowing me to be Bhimasena, could address me with such
unbecoming words as thou dost? Therefore, I shall tell thee, O delighter
of the Vrishnis, about my own prowess and unrivalled might. Although to
speak of one's own prowess is always an ignoble act, yet, pierced as I am
by thy unfriendly strictures, I will speak of my own might. Behold, O
Krishna, these--the firmament and the earth--which are immovable,
immense, and infinite, and which are the refuge of, and in which are born
these countless creatures. If through anger these suddenly collide like
two hills, just I, with my arms, can keep them asunder with all their
mobile and immobile objects. Behold the joints of these my mace-like
arms. I find not the person who can extricate himself having once come
within their grasp. The Himavat, the ocean, the mighty wielder of the
thunderbolt himself, viz., the slayer of Vala,--even these three cannot,
with all their power extricate the person attacked by me. I will easily
trample on the ground under my feet all the Kshatriyas, who will come to
battle against the Pandavas. It is not known to thee, O Achyuta, with
what prowess I vanquished the kings of the earth and brought them under
subjection. If, indeed, thou really knowest not my prowess which is like
the fierce energy of the midday sun thou wilt then know it, O Janardana,
in the fierce melee of battle. Thou woundest me with thy cruel words,
paining me with the pain of opening a foetid tumour. But know me to be
mightier than what I have said of myself of my own accord. On that day,
when the fierce and destructive havoc of battle will begin, thou will
then see me felling elephants and car-warriors combatants on steeds and
those on elephants, and slaying in rage the foremost of Kshatriya
warriors. Thou, as well as others, wilt see me doing all this and
grinding down the foremost of combatants. The marrow of my bones hath not
yet decayed, nor doth my heart tremble. If the whole world rusheth
against me in wrath, I do not yet feel the influence of fear. It is only
for the sake of compassion, O slayer of Madhu, that I am for displaying
goodwill to the foe. I am far quietly bearing all our injuries, lest the
Bharata race be extirpated.'"



SECTION LXXVII

"The holy one said, It was only through affection that I said all this,
desiring to know thy mind, and not from the desire of reproaching thee,
nor from pride of learning, nor from wrath, nor from desire of making a
speech. I know thy magnanimity of soul, and also thy strength, and thy
deeds. It is not for that reason that I reproached thee. O son of Pandu,
a thousand times greater will be the benefit conferred by thee on the
Pandava's cause than that which thou thinkest thyself to be capable of
conferring on it. Thou, O Bhima, with thy kinsmen and friends, art
exactly that which one should be that has taken his birth in a family
like thine, that is regarded by all the kings of the earth. The fact,
however, is that they can never arrive at the truth, who under the
influence of doubt proceed to enquire about the consequences hereafter of
virtue and vice, or about the strength and weakness of men. For it is
seen that what is the cause of the success of a person's object becometh
also the cause of his ruin. Human acts, therefore, are doubtful in their
consequences. Learned men, capable of judging of the evils of actions
pronounce a particular course of action as worthy of being followed. It
produces, however, consequences, the very opposite of what were foreseen,
very much like the course of the wind. Indeed, even those acts of men
that are the results of deliberation and well-directed policy, and that
are consistent with considerations of propriety, are baffled by the
dispensations of Providence. Then, again, Providential dispensations,
such as heat and cold and rain and hunger and thirst, that are not the
consequences of human acts, may be baffled by human exertion. Then again,
besides those acts which a person is pre-ordained (as the result of the
act of past lives) to go through, one can always get rid of all other
acts begun at his pleasure, as is testified by both the Smritis and the
Srutis. Therefore, O son of Pandu, one cannot go on the world without
acting. One should, hence, engage in work knowing that one's purpose
would be achieved by a combination of both Destiny and Exertion. He that
engageth in acts under this belief is never pained by failure, nor
delighted by success. This, O Bhimasena, was the intended import of my
speech. It was not intended by me that victory would be certain in an
encounter with the foe. A person, when his mind is upset should not lose
his cheerfulness and must yield neither to langour nor depression. It is
for this that I spoke to thee in the way I did. When the morrow comes, I
will go, O Pandava, to Dhritarashtra's presence. I will strive to make
peace without sacrificing your interests. If the Kauravas make peace,
then boundless fame will be mine. Your purposes will be achieved, and
they also will reap great benefit. If, however, the Kauravas, without
listening to my words, resolve to maintain their opinion, then there will
undoubtedly be a formidable war. In this war burthen resteth on thee, O
Bhimasena. That burthen should also be borne by Arjuna, while other
warriors should all be led by both of you. In case of war happening, I
will certainly be the driver of Vibhatsu's car, for that, indeed, is
Dhananjaya's wish and not that I myself am not desirous of fighting. It
is for this that, hearing thee utter thy intention, I rekindled that thy
energy, O Vrikodara.'"



SECTION LXXVIII

"Arjuna said, 'O Janardana, Yudhishthira hath already said what should be
said. But, O chastiser of foes, hearing what thou hast said, it seemeth
to me that thou, O lord, does not think peace to be easily obtainable
either in consequence of Dhritarashtra's covetousness or from our present
weakness. Thou thinkest also that human prowess alone is fruitless, and
also that without putting forth one's prowess one's purposes cannot be
achieved. What thou hast said may be true, but at the same time it may
not always be true. Nothing, however, should be regarded as
impracticable. It is true, peace seemeth to thee to be impossible in
consequence of our distressful condition, yet they are still acting
against us without reaping the fruits of their acts. Peace, therefore, if
properly proposed, O lord, may be concluded. O Krishna, strive thou,
therefore, to bring about peace with the foe. Thou, O hero, art the
foremost of all friends of both the Pandavas and the Kurus, even as
Prajapati is of both the gods and the Asuras. Accomplish thou, therefore,
that which is for the good of both the Kurus and the Pandavas. The
accomplishment of our good is not, I believe, difficult for thee. If thou
strivest, O Janardana, such is this act that it will be soon effected. As
soon as thou goest thither, it will be accomplished. If, O hero, thou
purposest to treat the evil-minded Duryodhana in any other way, that
purpose of thine will be carried out exactly as thou wishest. Whether it
be peace or war with the foe that thou wishest, any wish, O Krishna, that
thon mayest entertain, will certainly be honoured by us. Doth not the
evil-minded Duryodhana with his sons and kinsmen deserve destruction
when, unable to bear the sight of Yudhishthira's prosperity and finding
no other faultless expedient, that wretch, O slayer of Madhu, deprived us
of our kingdom by the sinful expedient of deceitful dice? What bowman is
there, who, born in the Kshatriya order, and invited to combat, turneth
away from the fight even if he is sure to die? Beholding ourselves
vanquished by sinful means and banished to the woods, even then, thou of
the Vrishni race, I thought that Suyodhana deserved death at my hands.
What thou, however, O Krishna, wishest to do for thy friends is scarcely
strange, although it seems inexplicable how the object In view is capable
of being effected by either mildness or its reverse. Or, if thou deemest
their immediate destruction to be preferable, let it be effected soon
without further deliberation. Surely, thou knowest how Draupadi was
insulted in the midst of the assembly by Duryodhana of sinful soul and
how also we bore it with patience. That Duryodhana, O Madhava, will
behave with justice towards the Pandavas is what I cannot believe. Wise
counsels will be lost on him like seed sown in a barren soil. Therefore,
do without delay what thou, O thou of Vrishni race, thinkest to be proper
and beneficial for the Pandavas, or what, indeed, should next be done.'"



SECTION LXXIX

"The holy one said, 'It shall be, O thou of mighty arms, what thou, O
Pandavas, sayest, I will strive to bring about that which would be
beneficial to both the Pandavas and the Kurus. Between the two kinds of
acts, war and peace, the latter, O Vibhatsu, is perhaps within my power.
Behold, the soil is moistened and divested of weeds by human exertion.
Without rain, however, O son of Kunti, is never yieldeth crops. Indeed,
in the absence of rain some speak of artificial irrigation, as a means of
success due to human exertion, but even then it may be seen that the
water artificially let in is dried up in consequence of providential
drought. Beholding all this, the wise men of old have said that human
affairs are set agoing in consequence of the cooperation of both
providential and human expedients. I will do all that can be done by
human exertion at its best. But I shall, by no means, be able to control
what is providential. The wicked-souled Duryodhana acteth, defying both
virtue and the world. Nor doth he feel any regret in consequence of his
acting in that way. Moreover, his sinful inclinations are fed by his
counsellors Sakuni and Karna and his brother Dussasana. Suyodhana will
never make peace by giving up the kingdom, without, O Partha, undergoing
at our hands a wholesale destruction with his kinsmen. King Yudhishthira
the just doth not wish to give up the kingdom submissively. The
wicked-minded Duryodhana also will not at our solicitation surrender the
kingdom. I, therefore, think that it is scarcely proper to deliver
Yudhishthira's message to him. The sinful Duryodhana of Kuru's race will
not, O Bharata, accomplish the objects spoken of by Yudhishthira. If he
refuses compliance, he will deserve death at the hands of all. Indeed, he
deserves death at my hands, as also, O Bharata, of every one since in
your childhood he always persecuted you all, and since that wicked and
sinful wretch robbed you of your kingdom and could not bear the sight of
Yudhishthira's prosperity. Many a time, O Partha, he strove to withdraw
me from thee, but I never reckoned those wicked attempts of his. Thou
knowest, O thou of mighty arms, what the cherished intentions of
Duryodhana are, and thou knowest also that I seek the welfare of king
Yudhishthira the just. Knowing, therefore, Duryodhana's heart and what my
most cherished wishes are, why then dost thou, O Arjuna, entertain such
apprehensions in respect of myself like one unacquainted with everything?
That grave act also which was ordained in heaven is known to thee, How
then, O Partha, can peace be concluded with the foe? What, however, O
Pandavas, is capable of being done by either speech or act, will all be
done by me. Do not, however, O Partha, expect peace to be possible with
the foe. About a year ago, on the occasion of attacking Virata's kine,
did not Bhishma, on their way back, solicit Duryodhana about this very
peace so beneficial to all? Believe me, they have been defeated even then
when their defeat was resolved by thee. Indeed, Suyodhana doth not
consent to part with the smallest portion of the kingdom for even the
shortest period of time. As regards myself, I am ever obedient to the
commands of Yudhishthira, and, therefore, the sinful acts of that wicked
wretch must have again to be revolved in my mind!'"



SECTION LXXX

"Nakula said, 'Much hath been said, O Madhava, by king Yudhishthira the
just who is conversant with morality and endued with liberality, and thou
hast heard what hath been said by Falguni also. As regards my own
opinion, O hero, thou hast repeatedly expressed it, Hearing first what
the wishes of the enemy are and disregarding all, do what thou regardest
to be proper for the occasion. O Kesava, diverse are the conclusions
arrived at as regards diverse matters. Success, however, O chastiser of
foes, is won when a man doth that which ought to be done in view of the
occasion. When a thing is settled in one way on one occasion, it becometh
unsuitable when the occasion becometh different. Persons, therefore, in
this world, O foremost of men, cannot stick to the same opinion
throughout. While we were living in the woods, our hearts were inclined
towards a particular course of action. While we were passing the period
of concealment, our wishes were of one kind, and now, at the present
time, O Krishna, when concealment is no longer necessary, our wishes have
become different. O thou of the Vrishni race, while we wandered in the
woods, attachment for the kingdom was not so great as now. The period of
our exile having ceased, hearing, O hero, that we have returned, an army
numbering full seven Akshauhinis hath, through thy grace, O Janardana,
been assembled. Beholding these tigers among men, of inconceivable might
and prowess, standing equipped for battle armed with weapons, what man is
there that will not be struck with fear? Therefore going into the midst
of the Kurus, speak thou first words fraught with mildness and then those
fraught with threats, so that the wicked Suyodhana may be agitated with
fear. What mortal man is there, of flesh and blood, who would encounter
in battle Yudhishthira and Bhimasena, the invincible Vibhatsu and
Sahadeva, myself, thyself and Rama, O Kesava, and Satyaki of mighty
energy. Virata with his sons, Drupada with his allies, and
Dhrishtadyumna, O Madhava, and the ruler of Kasi of great prowess and
Dhrishtaketu the lord of the Chedis? No sooner wilt thou go there than
thou wilt, without doubt, accomplish, O thou of mighty arms, the desired
object of king Yudhishthira the just. Vidura, and Bhishma and Drona and
Vahlika, these talents, O sinless one, will understand thee when thou
wouldst utter words of wisdom. They will solicit that ruler of men,
Dhritarashtra and Suyodhana of sinful disposition, with his counsellors,
to act according to the advice. When thou, O Janardana, art the speaker
and Vidura the listener, what subject is there that cannot be rendered
smooth and plain?'"



SECTION LXXXI

"Sahadeva said, 'What hath been said by the king is, indeed, eternal
virtue, but thou, O chastiser of foes, shouldst act, in such a way that
war may certainly happen. Even if the Kauravas express their desire for
peace with the Pandavas, still, O thou of Dasarha's race, provoke thou a
war with them. Having seen, O Krishna, the princess of Panchala brought
in that plight into the midst of the assembly, how can my wrath be
appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and
Arjuna and king Yudhishthira the just are disposed to be virtuous,
abandoning virtue I desire an encounter with Duryodhana in battle.'

"Satyaki said, 'The high-souled Sahadeva, O thou of mighty arms, hath
spoken the truth. The rage I feel towards Duryodhana can be appeased only
by his death. Dost thou not remember the rage thou too hadst felt upon
beholding in the woods the distressed Pandavas clad in rags and
deer-skins? Therefore, O foremost of men, all the warriors assembled here
unanimously subscribe to what the heroic son of Madri, fierce in battle,
hath said!'

"Vaisampayana continued, 'At these words of the high-souled Yuyudhana, a
leonine roar was set up by all the warriors assembled there. And all the
heroes, highly applauding those words of Satyaki, praised him, saying,
'Excellent! Excellent!' And anxious to fight, they all began to express
their joy.'"



SECTION LXXXII

"Vaisampayana said, 'Hearing the peaceful words of the king that were
fraught with both virtue and profit, king Drupada's daughter Krishna, of
long black tresses, afflicted with great grief, applauding Sahadeva and
that mighty car-warrior Satyaki, addressed Madhava seated by his side.
And beholding Bhimasena declare for peace, that intelligent lady,
overwhelmed with woe and with eyes bathed in tears, said, 'O slayer of
Madhu, it is known to thee, O thou of mighty arms, by what deceitful
means, O righteous one, the son of Dhritarashtra with his counsellors
robbed the Pandavas, O Janardana. of their happiness. Thou knowest also,
O thou of Dasarha's race, what message was privately delivered to Sanjaya
by the king. Thou hast also heard all that was said unto Sanjaya. O thou
of great effulgence, these words were even these, 'Let only five villages
be granted to us, viz., Avishthala, and Vrikasthala, and Makandi, and
Varanavata, and for the fifth, any other,--O thou of mighty arms, O
Kesava, even this was the message that was to have been delivered to
Duryodhana and his counsellors. But, O Krishna, O thou of Dasarha's race,
hearing those words of Yudhishthira, endued with modesty and anxious for
peace, Suyodhana hath not acted according to them. If, O Krishna,
Suyodhana desireth to make peace without surrendering the kingdom, there
is no necessity of going thither for making such a peace. The Pandavas
with the Srinjayas, O thou of mighty arms, are quite able to withstand
the fierce Dhritarashtra host inflamed with rage. When they are no longer
amenable to this arts of conciliation, it is not proper, O slayer of
Madhu, that thou shouldst show them mercy. Those enemies, O Krishna, with
whom peace cannot be established by either conciliation or presents,
should be treated with severity by one desirous of saving his life.
Therefore, O mighty-armed Achyuta, heavy should be the punishment that
deserves to be speedily inflicted upon them by thyself aided by the
Pandavas and the Srinjayas. Indeed, even this would become the son of
Pritha, and add to thy glory, and if accomplished, will, O Krishna, be a
source of great happiness to the whole Kshatriya race. He that is
covetous, whether belonging to the Kshatriya or any other order, save of
course a Brahmana, even if most sinful, ought surely to be slain by a
Kshatriya, who is true to the duties of his own order. The exception in
the case of a Brahmana, O sire, is due to a Brahmana's being the
preceptor of all the other orders, as also the first sharer of
everything. Persons conversant with the scriptures declare, O Janardana,
that sin is incurred in slaying one that deserveth not to be slain. So
there is equal sin in not slaying one that deserveth to be slain. Act
thou, therefore, O Krishna, in such a way with the forces of the Pandavas
and the Srinjayas, that sin may not touch thee. From excess of confidence
in thee, O Janardana, I will repeat what hath been said again and again.
Whatever woman, O Kesava, is there on earth like me? I am the daughter of
king Drupada, risen from the sacrificial alter. I am the sister of
Dhrishtadyumna, thy dear friend, O Krishna. I have by marriage become a
lady of Ajamida's race,--the daughter-in-law of the illustrious Pandu. I
am the queen of Pandu's sons, who resemble five Indras in splendour. I
have, by these five heroes, five sons that are all mighty car-warriors,
and that are morally bound to thee, O Krishna, as Abhimanyu himself.
Being such, O Krishna, I was seized by the hair, dragged into the
assembly and insulted in the very sight of the sons of Pandu and in thy
life-time. O Kesava, the sons of Pandu, the Panchalas, and the Vrishnis
being all alive, exposed to the gaze of the assembly I was treated as a
slave by those sinful wretches. And when the Pandavas beholding it all
sat silent without giving way to wrath, in my heart I called upon thee. O
Govinda, saying,--Save me, O save me!--Then the illustrious king
Dhritarashtra, my father-in-law, said unto me, 'Ask thou any boon, O
princess of Panchala. Thou deservest boons and even honour at my hands.'
Thus addressed I said, 'Let the Pandavas be free men with their cars and
weapons.' Upon this the Pandavas, O Kesava, were freed but only to be
exiled into the woods. O Janardana, thou knowest all these sorrows of
mine. Rescue me, O lotus-eyed one, with my husbands, kinsmen, and
relatives, from that grief. Morally, O Krishna, I am the daughter-in-law
of both Bhishma and Dhritarashtra. Though such, I was yet forcibly made a
slave. Fie to Partha's bowmanship, oh, fie to Bhimasena's might since
Duryodhana, O Krishna, liveth for even a moment. If I deserve any favour
at thy hands, if thou hast any compassion for me, let thy wrath, O
Krishna, be directed towards the sons of Dhritarashtra.'

"Vaisampayana continued, 'Having said this, the beautiful Krishna of eyes
that were black in hue and large like lotus leaves, bathed in tears, and
walking like a cow-elephant, approached the lotus-eyed Krishna, and
taking with her left hand her own beautiful tresses of curly ends,
deep-blue in hue and scented with every perfume, endued with every
auspicious mark, and though gathered into a braid, yet soft and glossy
like a mighty snake, spake these words, 'Lotus-eyed one that art anxious
for peace with the enemy, thou shouldst, in all thy acts, call to thy
mind these tresses of mine seized by Dussasana's rude hands! If Bhima and
Arjuna, O Krishna, have become so low as to long for peace, my aged
father then with his war like sons will avenge for me in battle. My five
sons also that are endued with great energy, with Abhimanyu, O slayer of
Madhu, at their head, will fight with the Kauravas. What peace can this
heart of mine know unless I behold Dussasana's dark arm severed from his
trunk and pulverised to atoms? Thirteen long years have I passed in
expectation of better times, hiding in my heart my wrath like a
smouldering fire. And now pierced by Bhima's wordy darts that heart cf
mine is about to break, for the mighty-armed Bhima now casteth his eye on
morality. Uttering these words with voice choked in tears, the large-eyed
Krishna began to weep aloud, with convulsive sobs, and tears gushed down
her cheeks. And that lady, with hips full and round, began to drench her
close and deep bosom by the tears she shed which were hot as liquid fire.
The mighty-armed Kesava then spoke, comforting her in these words, 'Soon
wilt thou, O Krishna, behold the ladies of Bharata's race weep as thou
dost. Even they, O timid one, will weep like thee, their kinsmen and
friends being slain. They with whom, O lady, thou art angry, have their
kinsmen and warriors already slain. With Bhima and Arjuna and the twins,
at Yudhishthira's command, and agreeably to fate, and what hath been
ordained by the Ordainer, I will accomplish all this. Their hour having
arrived, the sons of Dhritarashtra, if they do not listen to my words,
will surely lie down on the earth turned as morsels of dogs and jackals.
The mountains of Himavat might shift their site, the Earth herself might
spilt into a hundred fragments, the firmament itself with its myriads of
stars might fall down, still my words can never be futile. Stop thy
tears, I swear to thee, O Krishna, soon wilt thou see thy husbands, with
their enemies slain, and with prosperity crowning them.'"



SECTION LXXXIII

"Arjuna said, 'Thou art now, O Kesava, the best friend of all the Kurus.
Related with both the parties, thou art the dear friend of both. It
behoveth thee to bring about peace between the Pandavas and the sons of
Dhritarashtra. Thou, O Kesava, art competent and, therefore, it behoveth
thee to bring about a reconciliation. O lotus-eyed one, proceeding hence
for peace, O slayer of foes, say unto our ever-wrathful brother
Suyodhana, what, indeed, should be said, 'If the foolish Duryodhana doth
not accept thy auspicious and beneficial counsels fraught with virtue and
profit, he will surely then be the victim of his fate.'

"The holy one said, 'Yes, I will go to king Dhritarashtra, desirous of
accomplishing what is consistent with righteousness, what may be
beneficial to us, and what also is for the good of the Kurus.'

"Vaisampayana continued, 'The night having passed away, a bright sun
arose in the east. The hour called Maitra set in, and the rays of the sun
were still mild. The month was (Kaumuda Kartika) under the constellation
Revati. It was the season of dew, Autumn having departed. The earth was
covered with abundant crops all around. It was at such a time that
Janardana, the foremost of mighty persons, in enjoyment of excellent
health, having heard the auspicious, sacred-sounding and sweet words of
gratified Brahmanas, like Vasava himself hearing the adorations of the
(celestial) Rishis,--and having also gone through the customary acts and
rites of the morning, purified himself by a bath, and decked his person
with unguents and ornaments, worshipped both the Sun and Fire. And having
touched the tail of a bull and reverently bowed to the Brahmanas, walked
round the sacred fire, and cast his eyes on the (usual) auspicious
articles placed in view, Janardana recollected Yudhishthira's word and
addressed Sini's grandson Satyaki, seated near, saying, 'Let my car be
made ready and let my conch and discus along with my mace, and quivers
and darts and all kinds of weapons, offensive and defensive, be placed on
it, for Duryodhana and Karna and Suvala's son are all of wicked souls,
and foes, however contemptible, should never be disregarded by even a
powerful person. Understanding the wishes of Kesava, the wielder of the
discus and the mace, his attendants immediately addressed themselves to
yoke his car. And that car resembled in effulgence the fire that shows
itself at the time of the universal dissolution, and itself in speed. And
it was provided with two wheels that resembled the sun and the moon in
lustre. And it bore emblazonments of moons, both crescent and full, and
of fishes, animals, and birds and it was adorned with garlands of diverse
flowers and with pearls and gems of various kinds all around. And endued
with the splendour of the rising sun, it was large and handsome. And
variegated with gems and gold, it was furnished with an excellent
flag-staff bearing beautiful pennons. And well-supplied with every
necessary article, and incapable of being resisted by the foe, it was
covered with tiger-skins, and capable of robbing the fame of every foe,
it enhanced the joy of the Yadavas. And they yoked unto it those
excellent steeds named Saivya and Sugriva and Meghapushpa and Valahaka,
after these had been bathed and attired in beautiful harness. And
enhancing the dignity of Krishna still further, Garuda, the lord of the
feathery creation, came and perched on the flag-staff of that car
producing a terrible rattle. And Saurin then mounted on that car, high as
the summit of the Meru, and producing a rattle, deep and loud as the
sound of the kettle-drum or the clouds and which resembled the celestial
car coursing at the will of the rider. And taking Satyaki also upon it,
that best of male beings set out, filling the earth and the welkin with
the rattle of his chariot-wheels. And the sky became cloudless, and
auspicious winds began to blow around, and the atmosphere freed from the
dust became pure. Indeed, as Vasudeva set out, auspicious animals and
birds, whirling by the right side, began to follow him, and cranes and
peacocks and swans all followed the slayer of Madhu, uttering cries of
good omens. The very fire, fed with Homa libations in accompaniment with
Mantras, freed from smoke blazed up cheerfully, sending forth its flames
towards the right. And Vasishtha and Vamadeva, and Bhuridyumna and Gaya,
and Kratha and Sukra and Kusika and Bhrigu, and other Brahmarshis and
celestial Rishis united together, all stood on the right side of Krishna,
that delighter of the Yadavas, that younger brother of Vasava. And thus
worshipped by those and other illustrious Rishis and holy men, Krishna
set out for the residence of the Kurus. And while Krishna was proceeding,
Yudhishthira, the son of Kunti, followed him, as also Bhima and Arjuna
and those other Pandavas, viz., the twin sons of Madri. And the valiant
Chekitana and Dhrishtaketu, the ruler of the Chedis, and Drupada and the
king of Kasi and that mighty car-warrior Sikhandin, and Dhrishtadyumna,
and Virata with his sons, and the princes of Kekaya also,--all these
Kshatriyas followed that bull of the Kshatriya race to honour him. And
the illustrious king Yudhishthira the just, having followed Govinda to
some distance, addressed him in these words in the presence of all those
kings. And the son of Kunti embraced that foremost of all persons, who
never, from desire, or anger, or fear, or purpose of gain committed the
least wrong, whose mind was ever steady, who was a stranger to
covetousness, who was conversant with morality and endued with great
intelligence and wisdom, who knew the hearts of all creatures and was the
lord of all, who was the God of gods, who was eternal, who was possessed
of every virtue, and who bore the auspicious mark on his breast. And
embracing him the king began to indicate what he was to do.'

"Yudhishthira said, 'That lady who hath brought us from our infancy; who
is ever engaged in facts and ascetic penances and propitiatory rites and
ceremonies; who is devoted to the worship of the gods and guests; who is
always engaged in waiting upon her superiors who is fond of her sons,
bearing for them an affection that knows no bounds; who, O Janardana, is
dearly loved by us; who, O grinder of foes, repeatedly saved us from the
snares of Suyodhana, like a boat saving a ship-wrecked crew from the
frightful terrors of the sea; and who, O Madhava, however undeserving of
woe herself, hath on our account endured countless sufferings,--should be
asked about her welfare-Salute and embrace, and, oh, comfort her over and
over, overwhelmed with grief as she is on account of her sons by talking
of the Pandavas. Ever since her marriage she hath been the victim,
however undeserving, of sorrow and griefs due to the conduct of her
father-in-law, and suffering hath been her position. Shall I, O Krishna,
ever see the time when, O chastiser of foes, my afflictions being over, I
shall be able to make my sorrowing mother happy? On the eve of our exile,
from affection for her children, she ran after us in anguish, crying
bitterly. But leaving her behind, we went into the woods. Sorrow doth not
necessarily kill. It is possible, therefore, that she is alive, being
hospitably entertained by the Anartas, though afflicted with sorrow on
account of her sons. O glorious Krishna, salute her for me, the Kuru king
Dhritarashtra also, and all those monarchs who are senior to us in age,
and Bhishma, and Drona, and Kripa, and king Vahlika, and Drona's son and
Somadatta, and in fact, every one of the Bharata race, and also Vidura
endued with great wisdom, that counsellor of the Kurus, of profound
intellect and intimate acquaintance with morality,--should all, O slayer
of Madhu, be embraced by thee!' Having in the presence of the kings, said
these words unto Kesava, Yudhishthira, with Krishna's permission, came
back having at first walked round him. Then Arjuna, proceeding a few
steps, further said unto his friend, that bull among men, that slayer of
hostile heroes, that invincible warrior of Dasarha's race, 'It is known
to all the kings, O illustrious Govinda, that at our consultation it was
settled that we should ask back the kingdom. If without insulting us, if
honouring thee, they honestly give us what we demand, then, O mighty
armed one, they would please me greatly and would themselves escape a
terrible danger. If, however, Dhritarashtra's son, who always adopts
improper means, acts otherwise, then I shall surely, O Janardana,
annihilate the Kshatriya race.'

"Vaisampayana continued, 'When Arjuna said these words, Vrikodara was
filled with delight. And that son of Pandu continually quivered with
rage; and while still quivering with rage and the delight that filled his
heart upon hearing Dhananjaya's words, he set forth a terrible shout. And
hearing that shout of his, all the bowmen trembled in fear and steeds and
elephants were seen to pass urine and excreta. And having addressed
Kesava then and informed him of his resolution. Arjuna with Janardana's
permission, came back, having first embraced him. And after all the kings
had desisted following him, Janardana set out with a cheerful heart on
his car drawn by Saivya, Sugriva, and others. And those steeds of
Vasudeva, urged by Daruka, coursed onwards, devouring the sky and
drinking the road. And on his way Kesava of mighty arms met with some
Rishis blazing with Brahmic lustre, standing on both sides of the road,
And soon alighting from his car, Janardana saluted them reverently. And
worshipping them duly, he enquired of them, saying, 'Is there peace in
all the world? Is virtue being duly practised? And the other three orders
obedient to the Brahmanas? And having duly worshipped them, the slayer of
Madhu again said, 'Where have ye been crowned with success? Whither would
ye go, and for what object? What also shall I do for yourselves? What has
brought your illustrious selves down on the earth?' Thus addressed,
Jamadagni's son, the friend of Brahma--that lord of both gods and
Asuras,--approached Govinda the slayer of Madhu, embraced him, and said,
'The celestial Rishis of pious deeds, and Brahmanas of extensive
acquaintance with the scriptures, and royal sages, O Dasarha, and
venerable ascetic,--these witnesses, O illustrious one, of the former
feats of gods and Asuras,--are desirous of beholding all the Kshatriyas
of the earth assembled from every side as also the counsellors sitting in
the assembly, the kings, and thyself the embodiment of truth, O
Janardana. O Kesava, we will go thither for beholding that grand sight.
We are also anxious, O Madhava, to listen to those words fraught with
virtue and profit, which will be spoken by thee, O chastiser of foes,
unto the Kurus in the presence of all the kings. Indeed, Bhishma, and
Drona, and others, as also the illustrious Vidura and thyself, O tiger
among the Yadavas,--Ye all will be assembled together in conclave! We
desire, O Madhava, to hear the excellent, truthful, and beneficial words
that thou wilt utter and they also, O Govinda. Thou art now informed of
our purpose, O thou of mighty arms. We will meet thee again. Go thither
safely, O hero. We hope to see thee in the midst of the conclave, seated
on an excellent seat mustering all thy energy and might.'"



SECTION LXXXIV

"Vaisampayana said, 'O smiter of foes, when Devaki's son of mighty arms
set out (for Hastinapura), ten mighty car-warriors, capable of slaying
hostile heroes, fully armed, followed in his train. And a thousand
foot-soldiers, and a thousand horsemen, and attendants by hundreds, also
formed his train, carrying, O king, provisions in abundance.'

"Janamejaya said, 'How did the illustrious slayer of Madhu, of Dasarha's
race, proceed on his journey? And what omens were seen when that hero set
out?'

"Vaisampayana continued, 'Listen to me as I narrate all those natural and
unnatural omens that were noticed at the time when the illustrious
Krishna departed (for Hastinapura). Though there were no clouds in the
sky, yet the roll of thunder accompanied by flashes of lightning was
heard. And fleecy clouds in a clear sky rained incessantly in the rear!
The seven large rivers including the Sindhu (Indus) though flowing
eastwards then flowed in opposite directions. The very directions seemed
to be reversed and nothing could be distinguished. Fires blazed up
everywhere, O monarch, and the earth trembled repeatedly. The contents of
wells and water-vessels by hundreds swelled up and ran out. The whole
universe was enveloped in darkness. The atmosphere being filled with
dust, neither the cardinal nor the subsidiary points of the horizon
could, O king, be distinguished. Loud roars were heard in the sky without
any being being visible from whom these could emanate. This wonderful
phenomenon, O king, was noticed all over the country. A south-westerly
wind, with the harsh rattle of the thunder, uprooting trees by the
thousands, crushed the city of Hastinapura. In those places, however, O
Bharata, through which he of Vrishni's race passed, delicious breezes
blew and everything became auspicious. Showers of lotuses and fragrant
flowers fell there. The very road became delightful, being free from
prickly grass and thorns. At those places where he stayed, Brahmanas by
thousands glorified that giver of wealth with (laudation) and worshipped
him with dishes of curds, ghee, honey, and presents of wealth. The very
women, coming out on the road, strewed wild flowers of great fragrance on
the person of that illustrious hero, devoted to the welfare of all
creatures. He then came upon a delightful spot called Salibhavana which
was filled with every kind of crops, a spot that was delicious and
sacred, after having, O bull of the Bharata race, seen various villages
abounding in bees, and picturesque to the eye, and delightful to the
heart, and after having passed through diverse cities and kingdoms.
Always cheerful and of good hearts, well-protected by the Bharatas and
therefore free from all anxieties on account of the designs of invaders,
and unacquainted with calamities of any kind, many of the citizens of
Upaplavya, coming out of their town, stood together on the way, desirous
of beholding Krishna. And beholding that illustrious one resembling a
blazing fire arrived at the spot, they worshipped him who deserved their
worship with all the honours of a guest arrived in their abode. When at
last that slayer of hostile heroes, Kesava, came to Vrikasthala, the sun
seemed to redden the sky by his straggling rays of light. Alighting from
his car, he duly went through the usual purificatory rites, and ordering
the steeds to be unharnessed, he set himself to say his evening prayers.
And Daruka also, setting the steeds free, tended them according to the
rules of equine science, and taking off the yokes and traces, let them
loose. After this was done, the slayer of Madhu said, 'Here must we pass
the night for the sake of Yudhishthira's mission. Ascertaining that to be
his intention, the attendants soon set a temporary abode and prepared in
a trice excellent food and drink. Amongst the Brahmanas, O king, that
resided in the village, they that were of noble and high descent, modest,
and obedient to the injunctions of the Vedas in their conduct, approached
that illustrious chastiser of foes, Hrishikesa, and honoured him with
their benedictions and auspicious speeches. And having honoured him of
Dasarha's race that deserveth honour from every one, they placed at the
disposal of that illustrious person their houses, abounding in wealth.
Saying unto them--'Enough'--the illustrious Krishna paid them proper
homage, each according to his rank, and wending with them to their house,
he returned in their company to his own (tent). And feeding all the
Brahmanas with sweet-meats and himself taking his meals with them, Kesava
passed the night happily there.'"



SECTION LXXXV

"Vaisampayana said, 'Meanwhile, understanding from his spies that the
slayer of Madhu had set out, Dhritarashtra, with his hair standing erect,
respectfully addressing the mighty-armed Bhishma and Dorna and Sanjaya
and the illustrious Vidura, said these words unto Duryodhana and his
counsellors, 'O scion of Kuru's race, strange and wonderful is the news
that we hear. Men, women and children, are talking of it. Others are
speaking of it respectfully, and others again assembled together. Within
houses where men congregate and in open spots, people and discussing it.
All say that Dasarha of great prowess will come hither for the sake of
Pandavas. The slayer of Madhu is, by all means, deserving of honour and
worship at our hands. He is the Lord of all creatures, and on him resteth
the course of every thing in the universe. Indeed, intelligence and
prowess and wisdom and energy, all reside in Madhava. Worthy of honour at
the hands of all righteous persons he is the foremost of all men, and is,
indeed, eternal Virtue. If worshipped he is sure to bestow happiness; and
if not worshipped fie is sure to inflict misery. If that smiter of foes,
Dasarha be gratified with our offerings, all our wishes may be obtained
by us, through his grace, in the midst of the kings. O chastiser of foes,
make without loss of time every arrangement for his reception. Let
pavilions be set up on the road, furnished with every object of
enjoyment. O mighty-armed son of Gandhari, make such arrangements that he
may be gratified with thee. What doth Bhishma think in this matter?' At
this, Bhishma and others, all applauding those words of king
Dhritarashtra, said,--'Excellent.' King Duryodhana then, understanding
their wishes, ordered delightful sites to be chosen for the erection of
pavilions. Many pavilions were thereupon constructed abounding with gems
of every kind, at proper intervals and at delightful spots. And the king
sent thither handsome seats endued with excellent qualities, beautiful
girls, and scents and ornaments, and fine robes, and excellent viands,
and drink of diverse qualities, and fragrant garlands of many kinds. And
the king of the Kurus took especial care to erect, for the reception of
Krishna, a highly beautiful pavilion at Vrikasthala, full of precious
gems. And having made all these arrangements that were god-like and much
above the capacity of human beings, king Duryodhana informed
Dhritarashtra of the same. Kesava, however, of Dasarha's race, arrived at
the capital of the Kurus, without casting a single glance at all those
pavilions and all those gems of diverse kinds.'"



SECTION LXXXVI

"Dhritarashtra said, 'O Vidura, Janardana hath set out from Upaplavya. He
is now staying at Vrikasthala and will come here tomorrow. Janardana is
the leader of the Ahukas, the foremost person amongst all the members of
the Sattwata race, is high-souled, and endued with great energy and great
might. Indeed, Madhava is the guardian and protector of the Prosperous
kingdom of Vrishnis and is the illustrious Great-Grandsire of even the
three worlds. The Vrishnis adore the wisdom of the intelligent Krishna,
even as the Adityas, the Vasus, and the Rudras adore the wisdom of
Vrihaspati. O virtuous one, I will in thy presence, offer worship unto
that illustrious scion of Dasarha's race. Listen to me about that
worship. I will give him sixteen cars made of gold, each drawn by four
excellent and well-adorned steeds of uniform colour and of the Vahlika
breed. O Kaurava, I will give him eight elephants with temporal juice
always trickling down and tusks as large as poles of ploughs, capable of
smiting hostile ranks, and each having eight human attendants. I will
give him a century of handsome maid-servants of the complexion of gold,
all virgins, and man-servants I will give him as, many. I will give him
eighteen thousand woolen blankets soft to the touch, all presented to us
by the hill-men. I will also give him a thousand deer-skins brought from
China and other things of the kind that may be worthy of Kesava. I will
also give him this serene gem of the purest rays that shines day and
night, for Kesava alone deserves it. This car of mine drawn by mules that
makes a round of full fourteen Yojanas a day, I will also give him. I
will place before him every-day-provisions eight times greater than what
is necessary for the animals and attendants that form his train. Mounted
on their cars, having their person well-adorned, all my sons and
grandsons, save Duryodhana, will go out to receive him. And thousands of
graceful and well-decked dancing girls will go out on foot to receive the
illustrious Kesava. And the beautiful girls that will go out of the town
for receiving Janardana will go out unveiled. Let all the citizens with
their wives and children behold the illustrious slayer of Madhu wit h as
much respect and devotion as they show when casting their eyes on the
morning sun. Let the canopy all round, at my command, be crowded with
pendants and banners, and let the road, by which Kesava will come, be
well-watered and its dusts removed. Let Dussasana's abode, which is
better than Duryodhana's, be cleansed and well-adorned without delay.
That mansion consisting of many beautiful buildings, is pleasant and
delightful, and abounds with the wealth of all seasons. It is in that
abode that all my wealth, as also Duryodhana's, are deposited. Let all
that scion of the Vrishni race deserves be given unto him.'"



SECTION LXXXVII

"Vidura said, 'O monarch, O best of men, thou art respected by three
worlds. Thou, O Bharata, art loved and regarded by every body. Venerable
in year as thou art, what thou wilt say at this age cap never be against
the dictates of the scriptures or the conclusions of well-directed
reason, for thy mind is ever calm. Thy subjects, O king, are well-assured
that, like characters on stone, light in the sun, and billows in the
ocean, virtue resideth in thee permanently. O monarch, every one is
honoured and made happy in consequence of thy numerous virtues. Strive,
therefore, with thy friends and kinsmen to retain those virtues of thine.
Oh, adopt sincerity of behaviour. Do not from folly, cause a wholesale
destruction of thy sons, grandsons, friends, kinsmen, and all that are
dear to thee. It is much, O king, that thou wishes to give unto Kesava as
thy guest. Know, however, that Kesava deserves all this and much more,
aye, the whole earth itself. I truly swear by my own soul that thou dost
not wish to give all this unto Krishna either from motives of virtue or
for the object of doing what is agreeable to him. O giver of great
wealth, all this betrays only deception, falsehood, and insincerity. By
the external acts, O king, I know thy secret purpose. The five Pandavas,
O king, desire only five villages. Thou, however, dost not wish to give
them even that. Thou art, therefore, unwilling to make peace. Thou
seekest to make the mighty-armed hero of Vrishni's race thy own by means
of thy wealth; in foot, by this means, thou seekest to separate Kesava
from the Pandavas. I tell thee, however, that thou art unable, by wealth,
or attention, or worship, to separate Krishna from Dhananjaya. I know
magnanimity of Krishna; I know firm devotion of Arjuna towards him, I
know that Dhananjaya, who is Kesava's life, is incapable of being given
up by the latter. Save only a vessel of water, save only the washing of
his feet, save only the (usual) enquiries after the welfare (of those he
will see), Janardana will not accept any other hospitality or set his
eyes on any other thing. Offer him, however, O king, that hospitality
which is the most agreeable to that illustrious one deserving of every
respect, for there is no respect that may not be offered to Janardana.
Give unto Kesava, O king, that object in expectation of which, from
desire of benefiting both parties, he cometh to the Kurus. Kesava desires
peace to be established between thee and Duryodhana on one side and the
Pandavas on the other. Follow his counsels, O, monarch. Thou art their
father, O king, and the Pandavas are thy sons. Thou art old, and they are
children to thee in years, behave as father towards them, that are
disposed to pay thee filial regard."



SECTION LXXXVIII

"Duryodhana said, 'All that Vidura hath said about Krishna, hath indeed,
been truly said; for Janardana is greatly devoted to the Pandavas and can
never be separated from them. All the diverse kinds of wealth, O foremost
of kings, that are proposed to be bestowed upon Janardana ought never to
be bestowed upon him. Kesava is, of course, not unworthy of our worship,
but both time and place are against it, for he (Krishna), O king, on
receiving our worship, will very likely think that we are worshipping him
out of fear. This is my certain conviction, O king, that an intelligent
Kshatriya must not do that which may bring disgrace upon him. It is
well-known to me that the large-eyed Krishna deserveth the most
reverential worship of the three worlds. It is quite out of place,
therefore, O illustrious king, to give him anything now, for war having
been decided upon, it should never be put off by hospitality.'

"Vaisampayana. continued, 'Hearing these words of his, the Grandsire of
the Kurus spoke these words unto the royal son of Vichitravirya,
'Worshipped or not worshipped, Janardana never becometh angry. None,
however, can treat him with disrespect, for Kesava is not contemptible.
Whatever, O mighty one, he purposeth to do is incapable of being
frustrated by anybody by every means in his power. Do without hesitation
what Krishna of mighty arms sayeth and bring about peace with the
Pandavas through Vasudeva as the means. Truly Janardana, possessed of
virtuous soul, will say what is consistent with religion and profit. It
behoveth thee, therefore, with all thy friends, to tell him what only is
agreeable to him.'

"Duryodhana said, 'O Grandsire, I can, by no means, live by sharing this
swelling prosperity of mine with the Pandavas. Listen, this, indeed, is a
great resolution which I have formed. I will imprison Janardana who is
the refuge of the Pandavas. He will come here tomorrow morning; and when
he is confined, the Vrishnis and the Pandavas, aye, the whole earth, will
submit to me. What may be the means for accomplishing it, so that
Janardana may not guess our purpose, and so that no danger also may
overtake us, it behoveth thee to say.'

"Vaisampayana continued, 'Hearing these fearful words of his son about
imprisoning Krishna, Dhritarashtra, with all his counsellors, was very
much pained and became deeply afflicted. King Dhritarashtra then spoke
those words unto Duryodhana, 'O ruler of men, never say this again, this
is not immemorial custom. Hrishikesa cometh here as an ambassador. He is,
besides, related to and is dear to us. He hath done us no wrong; how then
doth he deserves imprisonment?'

"Bhishma said, 'This wicked son of thine, O Dhritarashtra, hath his hour
come. He chooseth evil, not good, though entreated by his well-' wishers.
Thou also followest in the wake of this wicked wretch of sinful
surroundings, who treadeth a thorny path setting at naught the words of
his well-wisher. This exceedingly wicked son of thine with all his
counsellors coming in contact with Krishna of unstained acts, will be
destroyed in a moment. I dare not listen to the words of this sinful and
wicked wretch that hath abandoned all virtue.'

'Having said this, that aged chief of the Bharata race, Bhishma of
unbaffled prowess, inflamed with rage rose and left that place.'"



SECTION LXXXIX

"Vaisampayana said, 'Rising up (from his bed) at day-dawn, Krishna went
through his morning rites, and taking leave of the Bharatas, set out for
the city (of the Kurus). Ana all the inhabitants of Vrikasthala, bidding
farewell unto that mighty one of long arms while he was about to depart,
all returned to their homes. And all the Dhartarashtras except
Duryodhana, attired in excellent robes, and with Bhishma, Drona, Kripa,
and others, went out to meet him. And the citizens by thousands, O king,
on cars of diverse kinds, and many on foot, also came out, desirous of
beholding Hrishikesa. And meeting on the way Bhishma of spotless deed,
and Drona, and Dhritarashtra's sons, he entered the city, surrounded by
them all. And in honour of Krishna, the city was beautifully adorned, and
the principal streets were decorated with diverse jewels and gems. And, O
king, O bull of the Bharata race, on that occasion no one,--man, woman,
or child,--remained in doors, so eager were the citizens for beholding
Vasudeva. And all the citizens came out and lined the streets and bent
their heads down to the ground singing eulogies in his honour, O king,
when Hrishikesa entered the city and passed through it. And substantial
mansions, filled with high-born ladies, seemed to be on the point of
falling down on the ground in consequence of their living weight. And
although Vasudeva's steeds were endued with great speed, yet they moved
very slowly through that dense mass of human beings. And that lotus-eyed
grinder of foes then entered Dhritarashtra's ash-coloured palace which
was enriched with numerous buildings. And having passed through the first
three chambers of the palace, that chastiser of foes, Kesava, came upon
the royal son of Vichitravirya. And upon that son of Dasarha's race
approaching his presence, the blind monarch of great fame stood up along
with Drona and Bhishma, Kripa and Somadatta, and king Vahlika also,--all
stood up for honouring Janardana. And the Vrishni hero, having approached
king Dhritarashtra of great fame, worshipped him and Bhishma with proper
words and without losing any time. And having offered that worship unto
them according to established usage, Madhava the slayer of Madhu, greeted
the other kings according to their seniority in years. And Janardana then
accosted the illustrious Drona and his son, and Vahlika, and Kripa, and
Somadatta. And there in that chamber Jay a spacious seat of beautiful
workmanship, made of gold and set with jewels. And at Dhritarashtra's
request, Achyuta took that seat; and the priests of Dhritarashtra duly
offered Janardana a cow, honey and curds and water. And after the rites
of hospitality were over, Govinda remained there for a while, surrounded
by the Kurus, laughing and jesting with them according to their
relationship with him. And that illustrious grinder of foes, honoured and
worshipped by Dhritarashtra, came out with the king's permission. And
Madhava having duly greeted all the Kurus in their assembly, then went to
the delightful abode of Vidura; and Vidura, having approached Janardana
of Dasarha's race thus arrived at his abode, worshipped him with every
auspicious and desirable offering. And he said, 'What use, O lotus-eyed
one, in telling thee of the joy I feel at this advent of thine, for thou
art the inner Soul of all embodied creatures.' And after the hospitable
reception was over, Vidura, conversant with all the principles of
morality, enquired of Govinda, the slayer of Madhu, about the welfare of
Pandavas. And that scion of Dasarha's race, that chief of the Vrishnis,
unto whom the past and the future were as the present, knowing that
Vidura was loved by the Pandavas and friendly towards them, and learned,
and firm in morality, and honest, and harbouring no wrath (against the
Pandavas), and wise, began to tell him everything in detail about the
doings of the sons of Pandu.'"



SECTION XC

"Vaisampayana said, 'Janardana, the chastiser of foes, after his meeting
with Vidura, went then in the afternoon to his paternal aunt, Pritha. And
beholding Krishna whose countenance beamed with the effulgence of the
radiant sun arrived at her abode, she encircled his neck with her arms
and began to pour forth her lamentations remembering her sons. And at the
sight, after a long time, of Govinda of Vrishni's race, the companion of
those mighty children of hers, the tears of Pritha flowed fast. And after
Krishna, that foremost of warriors, had taken his seat having first
received the rites of hospitality, Pritha, with a woe-begone face and
voice choked with tears addressed him, saying. They, who, from their
earliest years have always waited with reverence on their superiors;
they, who, in friendship are attached to one another; they, who, deprived
deceitfully of their kingdom had gone to seclusion, however worthy of
living in the midst of friends and attendants,--they, who have subjugated
both wrath and joy, are devoted to Brahman's, and truthful in
speech,--those children of mine, who, abandoning kingdom and enjoyments
and leaving my miserable self behind, had gone to the woods, plucking the
very roots of my heart,--those illustrious sons of Pandu, O Kesava, who
have suffered woe however undeserving of it,--how, alas, did they live in
the deep forest abounding with lions and tigers and elephants? Deprived
in their infancy of their father, they were all tenderly brought up by
me. How, also, did they live in the mighty forest, without seeing both
their parents? From their infancy, O Kesava, the Pandavas were aroused
from their beds by the music of conchs and drums and flutes. That they
who while at home, used to sleep in high palatial chambers on soft
blankets and skins of the Runku deer and were waked up in the morning by
the grunt of elephants, the neighing of steeds, the clatter of car-wheels
and the music of conchs and cymbals in accompaniment with the notes of
flutes and lyres,--who, adored at early dawn with sacred sounding hymns
uttered by Brahmanas, worshipped those amongst them that deserved such
worship with robes and jewels and ornaments, and who were blessed with
the auspicious benedictions of those illustrious members of the
regenerate order, as a return for the homage the latter received,--that
they, O Janardana, could sleep in the deep woods resounding with the
shrill and dissonant cries of beasts of prey can hardly be believed,
undeserving as they were of so much woe. How could they, O slayer of
Madhu, who were roused from their beds by music of cymbals and drums and
conchs and flutes, with the honeyed strains of songstresses and the
eulogies chanted by bards and professional reciters,--alas, how could
they be waked in the deep woods by the yells of wild beasts? He that is
endued with modesty, is firm in truth, with senses under control and
compassions for all creatures,--he that hath vanquished both lust and
malice and always treadeth the path of the righteous, he that ably bore
the heavy burthen borne by Amvarisha and Mandhatri Yayati and Nahusha and
Bharata and Dilip and Sivi the son of Usinara and other royal sages of
old, he that is endued with an excellent character and disposition, he
that is conversant with virtue, and whose prowess is incapable of being
baffled, he that is fit to become the monarch of the three worlds in
consequence of his possession of every accomplishment, he that is the
foremost of all the Kurus lawfully and in respect of learning and
disposition, who is handsome and mighty-armed and hath no enemy,--Oh, how
is that Yudhishthira of virtuous soul, and of complexion like that of
pure gold? He that hath the strength of ten thousand elephants and the
speed of the wind, he that is mighty and ever wrathful amongst the sons
of Pandu, he that always doth good to his brothers and is, therefore,
dear to them all, he, O slayer of Madhu, that slew Kichaka with all his
relatives, he that is the slayer of the Krodhavasas, of Hidimva, and of
Vaka, he that in prowess is equal unto Sakra, and in might unto the
Wind-god, he that is terrible, and in wrath is equal unto Madhava
himself, he that is the foremost of all smiters,--that wrathful son of
Pandu and chastiser of foes, who, restraining his rage, might,
impatience, and controlling his soul, is obedient to the commands of his
elder brother,--speak to me, O Janardana, tell me how is that smiter of
immeasurable valour, that Bhimasena, who in aspect also justifies his
name--that Vrikodara possessing arms like maces, that mighty second son
of Pandu? O Krishna, that Arjuna of two arms who always regardeth himself
as superior to his namesake of old with thousand arms, and who at one
stretch shooteth five hundred arrows, that son of Pandu who in the use of
weapons is equal unto king Kartavirya, in energy unto Aditya, in
restraint of senses unto a great sage, in forgiveness unto the Earth, and
in prowess unto Indra himself,--he, by whose prowess, O slayer of Madhu,
the Kurus amongst all the kings of the earth have obtained this extensive
empire, blazing with effulgence,--he, whose strength of arms is always
adored by the Pandavas,--that son of Pandu, who is the foremost of all
car-warriors and whose prowess is incapable of being frustrated,--he,
from an encounter with whom in battle no foe ever escapeth with
life,--he, O Achyuta, who is the conqueror of all, but who is incapable
of being conquered by any,--he, who is the refuge of the Pandavas like
Vasava of the celestials,--how, O Kesava, is that Dhananjaya now, that
brother and friend of thine? He that is compassionate to all creatures,
is endued with modesty and acquainted with mighty weapons, is soft and
delicate and virtuous,--he that is dear to me,--that mighty bowman
Sahadeva, that hero and ornament of assemblies,--he, O Krishna, who is
youthful in years, is devoted to the service of his brothers, and is
conversant with both virtue and profit, whose brothers, O slayer of
Madhu, always applaud the disposition of that high-souled and
well-behaved son of mine,--tell me, O thou of the Vrishni race, of that
heroic Sahadeva, that foremost of warriors, that son of Madri, who always
waiteth submissively on his elder brothers and so reverentially on me. He
that is delicate and youthful in years, he that is brave and handsome in
person,--that son of Pandu who is dear unto his brothers as also unto
all, and who, indeed, is their very life though walking with a separate
body,--he that is conversant with various modes of warfare,--he that is
endued with great strength and is a mighty bowman,--tell me, O Krishna,
whether that dear child of mine, Nakula, who was brought up in luxury, is
now well in body and mind? O thou of mighty arms, shall I ever behold
again Nakula of mine, that mighty car-warrior, that delicate youth
brought up in every luxury and undeserving of woe? Behold, O hero, I am
alive today, even I, who could know peace by losing sight of Nakula for
the short space of time taken up by a wink of the eye. More than all my
sons, O Janardana, is the daughter of Drupada dear to me. High-born and
possessed of great beauty, she is endued with every accomplishment.
Truthful in speech, she chose the company of her lords, giving up that of
her sons, Indeed, leaving her dear children behind, she followeth the
sons of Pandu. Waited upon at one time by a large train of servants, and
adored by her husbands with every object of enjoyment, the possessor of
every auspicious mark and accomplishment, how, O Achyuta, is that
Draupadi now? Having five heroic husbands who are all smiters of foes and
all mighty bowmen, each equal unto Agni in energy, alas, woe hath yet
been the lot of Drupada's daughter. I have not for fourteen long years, O
chastiser of foes, beheld the princess of Panchala, that daughter-in-law
of mine' who herself hath been a prey to constant anxiety on account of
her children, whom she hath not seen for that period. When Drupada's
daughter endued with such a disposition, doth not enjoy uninterrupted
happiness, it seemeth, O Govinda, that the happiness one enjoyeth is
never the fruit of one's acts. When I remember the forcible dragging of
Draupadi to the assembly, then neither Vibhatsu nor Yudhishthira, nor
Bhima, nor Nakula, nor Sahadeva, becometh an object of affection to me.
Never before had a heavier grief been mine than what pierced my heart
when that wretch Dussasana, moved by wrath and covetousness, dragged
Draupadi, then in her flow, and therefore clad in a single raiment, into
the presence of her father-in-law in the assembly and exposed her to the
gaze of all the Kurus. It is known that amongst those that were present,
king Vahlika, Kripa, Somadatta, were pierced with grief at this sight,
but of all present in that assembly, it was Vidura whom I worship.
Neither by learning, nor by wealth doth one become worthy of homage. It
is by disposition alone that one becomes respectable, O Krishna, endued
with great intelligence and profound wisdom, the character of the
illustrious Vidura, like unto an ornament (that he wears) adorns the
whole world.'

"Vaisampayana continued, 'Filled with delight at the advent of Govinda,
and afflicted with sorrow (on account of her sons) Pritha gave expression
to all her diverse griefs. And she said, 'Can gambling and the slaughter
of deer, which, O chastiser of foes, occupied all wicked kings of old, be
a pleasant occupation for the Pandavas? The thought consumeth, O Kesava,
that being dragged into the presence of all the Kurus in their assembly
by Dhritarashtra's sons, insults worse than death were heaped on Krishna,
O chastiser of foes, the banishment of my sons from their capital and
their wanderings in the wilderness,--these and various other griefs, O
Janardana, have been mine. Nothing could be more painful to me or to my
sons themselves, O Madhava, than that they should have had to pass a
period of concealment, shut up in a stranger's house. Full fourteen years
have passed since the day when Duryodhana first exited my sons. If misery
is destructive of fruits of sins, and happiness is dependent on the
fruits of religious merit, then it seems that happiness may still be ours
after so much misery. I never made any distinction between
Dhritarashtra's sons and mine (so far as maternal affection is
concerned). By that truth, O Krishna, I shall surely behold thee along
with the Pandavas safely come out of the present strife with their foes
slain, and the kingdom recovered by them. The Pandavas themselves have
observed their vow with such truthfulness sticking to Dharma that they
are incapable of being defeated by their enemies. In the matter of my
present sorrows, however, I blame neither myself nor Suyodhana, but my
father alone. Like a wealthy man giving away a sum of money in gift, my
father gave me away to Kuntibhoja. While a child playing with a ball in
my hands, thy grandfather, O Kesava, gave me away to his friend, the
illustrious Kuntibhoja. Abandoned, O chastiser of foes, by my own father,
and my father-in law, and afflicted with insufferable woes, what use, O
Madhava, is there in my being alive? On the night of Savyasachin's birth,
in the lying-in-room, an invisible voice told me, 'This son of thine will
conquer the whole world, and his fame will reach the very heavens.
Slaying the Kurus in a great battle and recovering the kingdom, thy son
Dhanajaya will, with his brothers, perform three grand sacrifices.' I do
not doubt the truth of that announcement. I bow unto Dharma that upholds
the creation. If Dharma be not a myth, then, O Krishna, thou wilt surely
achieve all that the invisible voice said. Neither the loss of my
husband, O Madhava, nor loss of wealth, nor our hostility with the Kurus
ever inflicted such rending pains on me as that separation from my
children. What peace can my heart know when I do not see before me that
wielder of Gandiva, viz., Dhananjaya, that foremost of all bearers of
arms? I have not, for fourteen years, O Govinda, seen Yudhishthira, and
Dhananjaya, and Vrikodara. Men perform the obsequies of those that are
missed for a long time, taking them for dead. Practically, O Janardana,
my children are all dead to me and I am dead to them.

'Say unto the virtuous king Yudhishthira, O Madhava, that-Thy virtue, O
son, is daily decreasing. Act thou, therefore, in such a way that thy
religious merit may not diminish. Fie to them that live, O Janardana, by
dependence on others. Even death is better than a livelihood gained by
meanness. Thou must also say unto Dhananjaya and the ever-ready Vrikodara
that--The time for that event is come in view of which a Kshatriya woman
bringeth forth a son. If you allow the time slip without your achieving
anything, then, though at present ye are respected by all the world, ye
will be only doing that which would be regarded as contemptible. And if
contempt touches you, I will abandon you for ever. When the time cometh,
even life, which is so dear, should be laid down, O foremost of men, thou
must also say unto Madri's sons that are always devoted to Kshatriya
customs.--More than life itself, strive ye to win objects of enjoyment,
procurable by prowess, since objects won by prowess alone can please the
heart of a person desirous of living according to Kshatriya customs.
Repairing thither, O mighty-armed one, say unto that foremost of all
bearers of arms, Arjuna the heroic son of Pandu,--Tread thou the path
that may be pointed out to thee by Draupadi. It is known to thee, O
Kesava, that when inflamed with rage, Bhima and Arjuna, each like unto
the universal Destroyer himself, can slay the very gods. That was a great
insult offered unto them, viz., that their wife Krishna, having been
dragged into the assembly was addressed in such humiliating terms by
Dussasana and Karna. Duryodhana himself hath insulted Bhima of mighty
energy in the very presence of the Kuru chiefs. I am sure he will reap
the fruit of that behaviour, for Vrikodara, provoked by a foe, knoweth no
peace. Indeed, once provoked, Bhima forgets it not for a long while, even
until that grinder of foes exterminates the enemy and his allies. The
loss of kingdom did not grieve me; the defeat at dice did not grieve me.
That the illustrious and beautiful princess of Panchala was dragged into
the assembly while clad in a single raiment and made to hear bitter words
grieved me most. What, O Krishna, could be a greater grief to me? Alas,
ever devoted to Kshatriya customs and endued with great beauty, the
princess, while ill, underwent that cruel treatment, and though
possessing powerful protectors was then as helpless as if she had none. O
slayer of Madhu, having thee and that foremost of all mighty persons,
Rama, and that mighty car-warrior Pradyumna for me and my children's
protectors and having, O foremost of men, my sons the invincible Bhima
and the unretreating Vijaya both alive, that I had still such grief to
bear is certainly strange!'

"Vaisampayana continued, 'Thus addressed by her, Sauri the friend of
Partha, then comforted his paternal aunt, Pritha, afflicted with grief on
account of her sons. And Vasudeva said, 'What woman is there, O aunt, in
the world who is like thee? The daughter of king Surasena, thou art, by
marriage, admitted into Ajamida's race. High-born and highly married,
thou art like a lotus transplanted from one mighty lake into another.
Endued with every prosperity and great good fortune, thou wert adored by
thy husband. The wife of hero, thou hast again given birth to heroic
sons. Possessed of every virtue, and endued with great wisdom, it
behoveth thee to bear with patience, both happiness and misery.
Overcoming sleep and langour, and wrath and joy, and hunger and thirst,
and cold and heat, thy children are always in the enjoyment of that
happiness, which, as heroes, should by theirs. Endued with great exertion
and great might, thy sons, without affecting the comforts derivable from
the senses such as satisfy only the low and the mean, always pursue that
happiness which as heroes they should. Nor are they satisfied like little
men having mean desires. They that are wise enjoy or suffer the same of
whatever enjoyable or sufferable, Indeed, ordinary persons, affecting
comforts that satisfy the low and the mean, desire an equable state of
dullness, without excitement of any kind. They, however, that are
superior, desire either the acutest of human suffering or the highest of
all enjoyments that is given to man. The wise always delight in extremes.
They find no pleasure betwixt; they regard the extreme to be happiness,
while that which lies between is regarded by them as misery. The Pandavas
with Krishna saluteth thee through me. Representing themselves to be
well, they have enquired after thy welfare. Thou wilt soon behold them
become the lords of the whole world, with their foe slain, and themselves
invested with prosperity.'

'Thus consoled by Krishna, Kunti, afflicted with grief on account of her
sons, but soon dispelling the darkness caused by her temporary loss of
understanding, replied unto Janardana, saying, 'Whatever, O mighty-armed
one, thou, O slayer of Madhu, regardest as proper to be done, let that be
done without sacrificing righteousness, O chastiser of foes, and without
the least guile. I know, O Krishna, what the power of thy truth and of
thy lineage is. I know also what judgment and what prowess thou bringest
to bear upon the accomplishment of whatever concerns thy friends. In our
race, thou art Virtue's self, thou art Truth, and thou art the embodiment
of ascetic austerities. Thou art the great Brahma, and everything rests
on thee. What, therefore, thou hast said must be true.'

"Vaisampayana continued, 'Bidding her farewell and respectfully walking
round her, the mighty-armed Govinda then departed for Duryodhana's
mansion.'"



SECTION XCI

"Vaisampayana said, 'With Pritha's leave and having walked round her, the
chastiser of foes, Govinda, also called Sauri, went to Duryodhana's
palace that was furnished with great wealth, adorned with beautiful
seats, and was like unto the abode of Purandara himself. Unobstructed by
the orderlies-in-waiting, that hero of great fame crossed three spacious
yards in succession and then entered that mansion looking like a mass of
clouds, high as the summit of a hill, and blazing forth in splendour. And
he there beheld Dhritarashtra's son of mighty arms seated on his throne
in the midst of a thousand kings and surrounded by all the Kurus. And he
also beheld there Dussasana and Karna and Sakuni, the son of Suvala,
seated on their respective seats by the side of Duryodhana. And on that
scion of Dasarha's race entering the court, Dhritarashtra's son of great
fame rose up from his seat with his counsellors for honouring the slayer
of Madhu. And Kesava then greeted Dhritarashtra's sons and all his
counsellors as also all the kings that were present there, according to
their respective ages. And Achyuta of Vrishni's race then took his seat
on a beautiful seat made of gold and overlaid with carpet embroidered
with gold. And the Kuru king then offered unto Janardana a cow, and honey
and curds and water, and placed at his service palaces and mansions and
the whole kingdom. And then the Kauravas, with all the kings there
present, worshipped Govinda on his seat and resembling the sun himself in
splendour. The worship being over, king Duryodhana invited him of
Vrishni's race--that foremost of victors--to eat at his house, Kesava,
however did not accept the invitation. The Kuru king Duryodhana seated in
the midst of the Kurus, in a gentle voice but with deception lurking
behind his words, eyeing Karna, and addressing Kesava, then said, 'Why, O
Janardana, dost thou not accept the diverse kinds of viands and drinks,
robes and beds that have all been prepared and kept ready for thee? Thou
hast granted aid to both sides; thou art engaged in the good of both
parties. Thou art again the foremost of Dhritarashtra's relations and
much loved by him. Thou, O Govinda, also knowest fully, and all things in
details, both religion and profit. I, therefore, desire to hear, O bearer
of the discus and the mace, what the true reason is of this thy refusal.'

"Vaisampayana continued, 'The high-souled Govinda, of eyes like lotus
leaves, then raising his mighty (right) arm, and in a voice deep as that
of the clouds, replied unto the king in excellent words fraught with
reasons,--words that were clear, distinct, correctly pronounced, and
without a single letter dropped, saying, 'Envoys, O king, eat and accept
worship only after the success of their missions. Therefore, O Bharata,
after my mission becomes successful, thou mayest entertain me and my
attendants.' Thus answered, Dhritarashtra's son again said unto
Janardana, It behoveth thee not, O Kesava, to behave towards us in this
way, Whether thou becomest successful, or unsuccessful, we are
endeavouring to please thee, O slayer of Madhu, because of thy
relationship with us. It seems, however, that all our efforts. O thou of
Dasarha's race, are fruitless. Nor do we see the reason, O slayer of
Madhu, in consequence of which, O foremost of men, thou acceptest not the
worship offered by us from love and friendship. With thee, O Govinda, we
have no hostility, no war. Therefore, on reflection, it will seem to thee
that words such as these scarcely become thee.'

"Vaisampayana continued, 'Thus addressed by the king, Janardana of
Dasarha's race, casting his eyes on Dhritarashtra's son and ah his
counsellors, replied, saying, 'Not from desire, nor from wrath, nor from
malice, nor for gain, nor for the sake of argument, nor from temptation,
would I abandon virtue. One taketh another's food when one is in
distress. At present, however, O king, thou hast not inspired love in me
by any act of thine, nor have I myself been plunged into distress.
Without any reason, O king, thou hatest, from the moment of their birth,
thy dear and gentle brothers,--the Pandavas--endued with every virtue.
This unreasonable hatred of thine for the sons of Pritha ill becometh
thee. The sons of Pandu are all devoted to virtue. Who, indeed, can do
them the least injury? He that hateth them, hateth me; he that loveth
them, loveth me. Know that the virtuous Pandavas and my own self have but
a common soul. He, who, following the impulses of lust and wrath, and
from darkness of soul, hateth and seeketh to injure one that is possessed
of every good quality, is regarded as the vilest of men. That wrathful
wretch of every good quality, is regarded as the vilest of men. That
wrathful wretch of uncontrolled soul, who, from ignorance and avarice
hateth his kinsmen endued with every auspicious quality, can never enjoy
his prosperity long. He, on the other hand, who, by good offices, winneth
over persons endued with good qualities, even if he beareth aversion of
them within his heart, enjoyeth prosperity and fame for ever and ever.
Defiled by wickedness, all this food, therefore, deserveth not to be
eaten by me. The food supplied by Vidura alone, should, I think, be eaten
by me.'

'Having said this unto Duryodhana who was ever incapable of bearing
anything against his own wishes, Kesava of mighty arms then came out of
that blazing palace of Dhritarashtra's son. And the high-souled Vasudeva
of mighty arms, coming out of that mansion, directed his steps towards
the abode of the illustrious Vidura. And while that mighty-armed one
staying within Vidura's abode, thither came unto him Drona, and Kripa,
and Bhishma, and Vahlika, and many of the Kauravas. And the Kauravas that
came there addressed Madhava, the heroic slayer of Madhu, saying, 'O thou
of Vrishni's race, we place at thy disposal our houses with all the
wealth within them.'

'The slayer of Madhu, of mighty energy, answered them saying, 'Ye may go
away. I am much honoured by these your offers.' And after all the Kurus
had gone away, Vidura, with great care entertained that unvanquished hero
of Dasarha's race with every object of desire. And Kunti then placed
before the illustrious Kesava clean and savoury food in abundance.
Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from
that food he first gave a portion, along with much wealth, unto a number
of Brahmanas conversant with the Vedas, and then with his attendants,
like Vasava in the midst of the Marutas, he dined on what remained of the
clean and savoury food supplied by Vidura.'"



SECTION XCII

"Vaisampayana said, 'After Kesava had dined and been refreshed, Vidura
said unto him during the night, 'O Kesava, this advent of thine hath not
been a well judged one, for, O Janardana, Dhritarashtra's son
transgresseth the rules of both profit and religion, is wicked and
wrathful, insulteth others, though himself desirous of honours, and
disobeyeth the commands of the aged. He is, O Madhava, a transgressor of
the scriptures, ignorant, and of wicked soul, already overtaken by fate,
untractable, and disposed to do evil to those that seek his good. His
soul is possessed by desire and lust. He foolishly regardeth himself as
very wise. He is the enemy of all his true friends. Ever-suspicious,
without any control over his soul, and ungrateful, he hath abandoned all
virtue and is in love with sin. He is foolish, with understanding
uncultivated, a slave of his senses, ever obedient to the impulses of
lust and avarice, and irresolute in every act that should be done. He is
endued with these and many other vices. Although thou wilt point out to
him what is for his good, he will yet disregard it all, moved by pride
and anger. He hath great faith in Bhishma, and Drona, and Kripa, and
Karna, and Drona's son, and Jayadratha, and, therefore, he never setteth
his heart on peace, O Janardana. Dhritarashtra's sons, with Karna, firmly
believe that the Pandavas are incapable of even looking at Bhishma,
Drona, and other heroes, not to speak of fighting against them. The
foolish Duryodhana of limited sight, having assembled a huge army
regardeth, O slayer of Madhu, that his purposes are already achieved. The
foolish son of Dhritarashtra hath arrived at the conclusion that Karna,
single-handed, is competent to vanquish his foes. He will, therefore,
never make peace. Thou, O Kesava, desirest to establish peace and
brotherly feelings between the two parties. But know that all the sons of
Dhritarashtra have come to the conclusion that they would not give unto
the Pandavas what, indeed, the latter have a right to. With those that
are so resolved thy words will certainly prove vain. Where, O slayer of
Madhu, words, good or bad, are of the same effect, no wise man would
spend his breath for nothing, like a singer before the deaf. As a
Brahmana before a conclave of Chandalas, thy words, O Madhava, would
command no respect among those ignorant and wicked wretches that have no
reverence for all that deserveth reverence. Foolish, as long as he hath
strength, he will never obey thy counsels. Whatever words thou mayest
speak to him will be perfectly futile. It doth not seem proper to me, O
Krishna, that thou shouldst go into the midst of these wicked-minded
wretches seated together. It doth not seem proper to me, O Krishna, that
going thither thou shouldst utter words against those wicked-souled,
foolish, unrighteous wights, strong in number. In consequence of their
having never worshipped the aged, in consequence of their having been
blinded by prosperity and pride, and owing to the pride of youth and
wrath, they will never accept the good advice thou mayest place before
them. He hath mustered a strong force, O Madhava, and he hath his
suspicions of thyself. He will, therefore, never obey any counsel that
thou mayest offer. The sons of Dhritarashtra, O Janardana, are inspired
with the firm belief that at present Indra himself, at the head of all
the celestials, is incapable of defeating them in battle. Efficacious as
thy words always are, they will prove to be of no efficacy with persons
impressed with such a conviction and who always follow the impulses of
lust and wrath. Staying in the midst of his ranks of elephants and his
army consisting of cars and heroic infantry, the foolish and wicked
Duryodhana, with all fears dispelled, regardeth the whole earth to have
already been subjugated by him. Indeed, Dhritarashtra's son coveteth
extensive empire on the earth without any rivals. Peace, therefore, with
him is unattainable. That which he hath in his possession he regardeth as
unalterably his. Alas, the destruction on the earth seems to be at hand
for the sake of Duryodhana, for, impelled by fate, the kings of the
earth, with all the Kshatriya warriors, have assembled together, desirous
of battling with the Pandavas? All those kings, O Krishna, are in enmity
with thee and have all been deprived of their possessions before this by
thee. Through fear of thee those heroic monarchs have joined together
with Karna and made an alliance with Dhritarashtra's sons. Reckless of
their very lives, all those warriors have united with Duryodhana and are
filled with delight at the prospect of fighting the Pandavas. O hero of
Dasarha's race, it doth not commend itself to me that thou shouldst enter
into their midst. How, O grinder of foes, wilt thou repair into the midst
of those numerous enemies of thine, of wicked souls, and seated together?
O thou of mighty arms, thou art, indeed, incapable of being vanquished by
the very gods, and I know, O slayer of foes, thy manliness and
intelligence. O Madhava, the love I bear to thee is equal to that I bear
to the sons of Pandu. I say, therefore, these words to thee from my
affection, regard, and friendship for thee. What need is there in
expressing to thee the delight that has been mine at sight of thy
persons, for, thou, O thou of eyes like lotus, art the inner Soul of all
embodied creatures.'"



SECTION XCIII

"The holy one said, 'That, indeed, which should be said by a person of
great wisdom: that, indeed, which should be said by one possessed of
great foresight; that indeed, which should be said by one like thee to a
friend like me; that indeed, which is deserving of thee, being consistent
with virtue and profit, and truth; that, O Vidura, hath been said by
thee, father and mother-like, unto me. That which thou hast told me is
certainly true, worthy of approbation and consistent with reason. Listen,
however, with attention, O Vidura, to the reason of my coming. Well
knowing the wickedness of Dhritarashtra's son and the hostility of the
Kshatriyas that have sided with him. I have still, O Vidura, come to the
Kurus. Great will be the merit earned by him who will liberate from the
meshes of death the whole earth, with her elephants, cars and steeds,
overwhelmed with a dreadful calamity. If a man striving to the best of
his abilities to perform a virtuous act meets with failure, I have not
the least doubt that the merit of that act becomes his, notwithstanding
such failure. This also is known to those that are conversant with
religion and scripture, that if a person having intended mentally to
commit a sinful act does not actually commit it, the demerit of that act
can never be his. I will sincerely endeavour, O Vidura, to bring about
peace between the Kurus and the Srinjayas who are about to be slaughtered
in battle. That terrible calamity (which hangs over them all) hath its
origin in the conduct of the Kurus, for it is directly due to the action
of Duryodhana and Karna, the other Kshatriyas only following the lead of
these two. The learned regard him to be a wretch who doth not by his
solicitation seek to save a friend who is about to sink in calamity.
Striving to the best of his might, even to the extent of seizing him by
the hair, one should seek to dissuade a friend from an improper act. In
that case, he that acteth so, instead of incurring blame, reapeth praise.
It behoveth Dhritarashtra's son, therefore, O Vidura, with his
counsellors, to accept my good and beneficial counsels that are
consistent with virtue and profit and competent to dispel the present
calamity. I will, therefore, sincerely endeavour to bring about the good
of Dhritarashtra's sons and of the Pandavas, as also of all the
Kshatriyas on the face of the earth. If while endeavouring to bring about
the good (of my friends), Duryodhana judgeth me wrongly, I shall have the
satisfaction of my own conscience, and a true friend is one who assumeth
the functions of an intercessor when dissensions break out between
kinsmen. In order, again, that unrighteous, foolish, and inimical persons
may not afterwards say that though competent, still Krishna did not make
any attempt to restrain the angry Kurus and the Pandavas from
slaughtering one another I have come here. Indeed, it is to serve both
parties that I have come hither. Having striven to bring about peace, I
will escape the censure of all the kings. If after listening to my
auspicious words, fraught with virtue and profit, the foolish Duryodhana
accept them not, he will only invite his fate. If without sacrificing the
interests of the Pandavas I can bring about peace among the Kurus, my
conduct will be regarded as highly meritorious, O high-souled one, and
the Kauravas themselves will be liberated from the meshes of death. If
the sons of Dhritarashtra reflect coolly on the words I shall
utter--words fraught with wisdom, consistent with righteousness, and
possessed of grave import,--then that peace which is my object will be
brought about and the Kauravas will also worship me (as the agent
thereof). If, on the other hand, they seek to injure me, I tell thee that
all the kings of the earth; united together, are no match for me, like a
herd of deer incapable of standing before an enraged lion.'

"Vaisampayana continued, 'Having said these words, that bull of the
Vrishni race and delighter of Yadavas, then laid himself down on his soft
bed for sleep.'"



SECTION XCIV

"Vaisampayana said, 'In such conversation between those two distinguished
persons, both of whom were endued with great intelligence, that night,
lit with bright stars, passed away. Indeed, the night passed away against
the wishes of the illustrious Vidura, who had been listening to the
varied conversation of Krishna fraught with virtue, profit, and desire,
and made up of delightful words and syllables of agreeable import; and
also those of Krishna himself, of 'immeasurable prowess, listening to
discourses equal in style and character. Then, at early dawn a band of
choristers and bards gifted with melodious voices, awoke Kesava with
sweet sounds of conchs and cymbals. And rising from bed, Janardana of
Dasarha's race, that bull amongst all the Sattwatas, went through all the
customary acts of the morning. And having cleansed himself by a bath,
recited the sacred Mantras and poured libations of clarified butter on
the sacrificial fire. Madhava decked his person and began to worship the
rising sun. And while the unvanquished Krishna of Dasarha's race was
still engaged in his morning devotions, Duryodhana and Suvala's son
Sakuni came to him and said, 'Dhritarashtra is seated in his court, with
all the Kurus headed by Bhishma and with all the kings of the earth. They
are all soliciting thy presence, O Govinda, like the celestials in heaven
desiring the presence of Sakra himself,--thus addressed, Govinda greeted
them both with sweet and courteous enquiries. And when the sun had risen
a little higher, Janardana, that chastiser of foes, summoning a number of
Brahmanas, made them presents of gold and robes and kine and steeds.

And after he had thus given away much wealth and taken his seat, his
driver (Daruka) came and saluted that unvanquished hero of Dasarha's
race. And Daruka soon returned with his master's large and blazing car
furnished with rows of tinkling bells and harnessed with excellent
steeds. And understanding that his handsome car adorned with every
ornament and producing a rattle, deep as the rumbling of the mighty
masses of clouds, was ready, the high-souled Janardana, that delighter of
all the Yadavas, walking round the sacred fire and a band of Brahmanas,
and putting on the gem known by the name of Kaustubha, and blazing with
beauty, surrounded by the Kurus, and well-protected by the Vrishnis,
mounted on it. And Vidura, conversant with all the precepts of religion,
followed on his own car that scion of Dasarha's race, that foremost of
all living creatures, that first of all persons gifted with intelligence.
And Duryodhana and Suvala's son Sakuni also, on one car followed Krishna,
that chastiser of foes. And Satyaki and Kritavarman and the other mighty
car-warriors of the Vrishni race, all rode behind Krishna on cars and
steeds and elephants. And, O king, the handsome cars of those heroes,
adorned with gold and drawn by excellent steeds and each producing a loud
rattle, as they moved forward, shone brilliantly. And Kesava, endued with
great intelligence, and beaming with beauty, soon came upon a broad
street that had previously been swept and watered, and that was fit to be
used by the highest of kings. And when that scion of Dasarha's race set
out, cymbals began to play, and conchs began to be blown, and other
instruments also to pour forth their music. And great number of youthful
heroes, foremost in the world for heroism, and possessed of lion-like
prowess, proceeded, surrounding Sauri's car. And many thousands of
soldiers, attired in a variegated dresses, bearing swords and lances and
axes, marched in advance of Kesava. And there were full five hundred
elephants, and cars by thousands, that followed that unvanquished hero of
Dasarha's race while he proceeded. And, O chastiser of foes, all the
citizens of the capital, of all ages and both sexes, desirous of
beholding Janardana came out into the streets. And the terraces and
balconies of the houses were so thronged by ladies that the houses were
on the point of falling down with the weight. And worshipped by the
Kurus, and listening to various sweet speeches, and returning the
greetings of all as each deserved, Kesava went along the street, casting
his eyes on all. And at last, when Kesava reached the Kuru court, his
attendants loudly blew their conchs and trumpets and filled the welkin
with that blare. And, thereupon, that whole assembly of kings, of
immeasurable prowess, trembled with delight at the expectation of soon
setting their eyes on Krishna. And hearing the rattle of his car, that
rumbled like the deep roll of rain-charged clouds, the monarchs
understood Krishna to be near, and the hair of their bodies stood erect
with delight. And having reached the gate of the court, Sauri, that bull
among the Satwatas, alighting from his car, that resembled the summit of
Kailasa, entered the court which looked like a mass of newly-risen
clouds, and blazed forth with beauty, and resembled the very abode of the
great Indra. And that illustrious hero entered the court, arm-in-arm with
Vidura and Satyaki on either side, and overshadowing with his own the
splendour of all the Kurus, like the sun overshadowing the radiance of
lesser lights in the firmament. And before Vasudeva sat Karna and
Duryodhana, while behind him were seated the Vrishnis with Kritavarman.
And Bhishma and Drona, and others with Dhritarashtra were on the point of
rising up from their seats for honouring Janardana. Indeed, as soon as
he, of Dasarha's race, came, the illustrious blind monarch, Drona and
Bhishma, all rose up from their seats. And when that mighty ruler of men,
king Dhritarashtra, rose up from his seat, those kings by thousands
around him all rose up also. And at Dhritarashtra's command, a seat
beautiful all over, and adorned with gold, had been kept there for
Krishna, And after taking his seat, Madhava smilingly greeted the king,
and Bhishma, and Drona, and all other rulers, each according to his age.
And all the kings of the earth, and all the Kurus also, beholding Kesava
arrived in that assembly, worshipped him duly. And as that chastiser of
foes, that vanquisher of hostile cities, that hero of Dasarha's race, was
seated there, he beheld the Rishis whom he had seen while proceeding to
Hastinapur, staying in the firmament. And beholding those Rishis with
Narada at their head, he of Dasarha's race, slowly addressed Bhishma the
son of Santanu, saying, 'O king, the Rishis have come to see this earthly
conclave of ours. Invite them with offer of seats and abundant courtesy,
for if they are not seated, no one here is capable of taking his seat.
Let proper worship, therefore, be speedily offered unto these Rishis with
souls under proper control. And beholding the Rishis then at the gate of
the palace, Santanu's son quickly ordered the servants to bring seats for
them. And soon enough they brought large and beautiful seats embroidered
with gold and set with gems. And after the Rishis. O Bharata, had taken
their seats and accepted the Arghyas offered to them, Krishna took his
seat, so also all the kings. And Dussasana gave an excellent seat to
Satyaki, while Vivingsati gave another golden one to Kritavarman. And not
far from where Krishna sat, that illustrious and wrathful pair, Karna and
Duryodhana, sat together on the same seat. And Sakuni, the king of
Gandhara, surrounded by the chiefs of his country, sat there, O king,
with his son beside him. And the high-souled Vidura sat on a begemmed
seat covered with a white deer-skin that almost touched Krishna's seat.
And all the kings in the assembly, although they gazed at Janardana of
Dasarha's race for a long while, were not, however, gratified with their
gaze, like drinkers of the Amrita, that are never satiated with quaffing
measure after measure. And Janardana attired in yellow robes having the
complexion of the Atasi flower, sat in the midst of that assembly like a
sapphire mounted on gold. And after Govinda had taken his seat, a perfect
silence ensued, for none present there spoke a single word.'"



SECTION XCV

"Vaisampayana said, 'And after all the kings had been seated and perfect
silence had ensued, Krishna possessing fine teeth and having a voice deep
as that of the drum, began to speak. And Madhava although he addressed
Dhritarashtra, spoke in a voice deep as the roll of clouds in the rainy
season, making the whole assembly hear. And he said, 'In order that, O
Bharata, peace may be established between the Kurus and the Pandavas
without a slaughter of the heroes, I have come hither. Besides this, O
king, I have no other beneficial words to utter, O chastiser of foes,
everything that should be learnt in this world is already known to thee.
This thy race, O king, owing to its learning and behaviour, and owing
also to its being adorned with every accomplishment, is most
distinguished among all royal dynasties. Joy in the happiness of others,
grief at sight of other people's misery, desire to alleviate distress,
abstention from injury, sincerity, forgiveness, and truth,--these, O
Bharata, prevail amongst the Kurus. Then thy race, therefore, O king, is
so noble, it would be a pity if anything improper were done by any one
belonging to it, and greater pity still if it were done by thee. O chief
of the Kurus, thou art the first of those that should restrain the Kurus
if they behave deceitfully towards strangers or those numbering with
themselves. Know, O thou of Kuru's race, that those wicked sons of thine,
headed by Duryodhana, abandoning both virtue and profit, disregarding
morality, and deprived of their senses by avarice, are now acting most
unrighteously towards, O bull of men, their foremost of kinsmen. That
terrible danger (which threatens all) hath its origin in the conduct of
the Kurus. If thou becomest indifferent to it, it will then produce a
universal slaughter. If, O Bharata, thou art willing, thou mayest be able
to allay that danger even yet, for, O bull of Bharata's race, peace, I
think, is not difficult of acquisition. The establishment of peace, O
king, depends on thee and myself, O monarch. Set right thy sons, O thou
of Kuru's race, and I will set the Pandavas right. Whatever be thy
command, O king, it behoveth thy sons with their followers to obey it. If
again they live in obedience to thee, that would be the very best they
could do. If thou strivest for peace by restraining thy sons, it will be
to thy profit, O king, as also to the benefit of the Pandavas. Having
reflected carefully, act thou thyself, O king. Let those sons of Bharata
(the Pandavas), be, O ruler of men, thy allies. Supported by the
Pandavas, O king, seek thou both religion and profit. By every exertion
in thy power, thou canst not have, O king, such allies as they who are
such. Protected by the illustrious sons of Pandu, Indra himself at the
head of the celestials will not be able to vanquish thee. How would it be
possible then for mere earthly kings to withstand thy prowess? If with
Bhishma, and Drona, and Kripa, and Karna, and Vivingsati, and
Aswatthaman, Vikarna, and Somadatta, and Vahlika and the chief of the
Sindhus, and the ruler of the Kalingas, and Sudakshina, the king of the
Kamvojas, there were Yudhishthira, and Bhimasena and Savyasachin, and the
twins, and if Satyaki of mighty energy, and Yuyutsu, that mighty car
warrior, are stationed, who is there, O bull of Bharata's race, of such
misdirected intelligence that would fight these? If, O slayer of foes,
thou hast both the Kurus and the Pandavas at thy back, the sovereignty of
the whole world and invincibility before all foes will be thine. All the
rulers of the earth, O monarch, that are either equal to thee or
superior, will then seek alliance with thee. Protected on all sides by
sons, grandsons, fathers, brothers, and friends, thou wilt then be able
to live in exceeding happiness. Keeping these before thee and treating
them with kindness as in days of yore, thou, O monarch, wilt enjoy the
sovereignty of the whole earth. With these as thy supporters and with the
sons of Pandu also, thou wilt, O Bharata, be able to conquer all thy
foes. Even this is thy best advantage. If, O chastiser of foes, thou art
united with thy sons and kinsmen and counsellors, thou wilt' enjoy
sovereignty of the whole earth won for thee by them. In battle, O great
king, nothing but wholesale destruction is visible. Indeed, in the
destruction of both the parties, what merit dost thou see? If the
Pandavas are slaughtered in battle, or if thy own mighty sons fall, tell
me, O bull of Bharata's race, what happiness wilt thou enjoy? All of them
are brave and skilled in weapons. All of them are desirous of battle, the
Pandavas as also thy sons. Oh, save them from the terrible danger that
threatens them. After the battle thou wilt not behold all the Kurus or
all the Pandavas, Car-warriors slain by car-warriors, thou wilt behold
the heroes of both parties reduced in numbers and strength. All the
rulers of the earth, O best of kings, have been assembled together.
Inflamed with wrath, they will certainly exterminate the population of
the earth. Save, O king, the world. Let not the population of the earth
be exterminated. O son of Kuru's race, if thou regainest thy natural
disposition, the earth may continue to be peopled as now. Save, O king,
these monarchs, who are all of pure descent, endued with modesty and
liberality and piety, and connected with on another in bonds of
relationship or alliance, from the terrible danger that threatens them.
Abandoning wrath and enmity, O chastiser of foes, let these kings,
embracing one another in peace, eating and drinking with one another,
dressed in excellent robes and decked with garlands, and doing courtesies
to one another, return to their respective homes. Let the affection thou
hadst for the Pandavas be revived in thy bosom, and let it, O bull of
Bharata's race, lead to the establishment of peace. Deprived of their
father while they were infants, they were brought up by thee. Cherish
them now as becomes thee, O bull of Bharata's race, as if they were thy
own sons. It is thy duty to protect them. And especially it is so when
they are distressed. O bull of Bharata's race, let not thy virtue and
profit be both lost. Saluting and propitiating thee, the Pandavas have
said unto thee, 'At thy command we have, with our followers, suffered
great misery. For these twelve years have we lived in the woods, and for
the thirteenth year have we lived incognito in an uninhabited part of the
world. We broke not our pledge, firmly believing that our father also
would abide by his. That we violated not our word is well-known to the
Brahman as who were with us. And as we, O bull of the Bharata race, have
abided by our promise, also do thou abide by thine. Long have we suffered
the greatest misery, but let us now have our share of the kingdom. Fully
conversant as thou art with virtue and profit, it behoveth thee to rescue
us. Knowing that our obedience is due to thee, we have quietly undergone
much misery. Behave thou then unto us like a father or brother. A
preceptor should behave as a preceptor towards his disciples, and as
disciples we are willing to behave as such towards thee, our preceptor.
Act thou, therefore, towards us as a preceptor should. If we go wrong, it
is the duty of our father to set us right. Therefore, set us on the way
and tread thou also the excellent path of righteousness.' Those sons of
thine, O bull of the Bharata race, have also said unto these kings
assembled in the court these words, 'If the members of an assembly are
conversant with morality, nothing improper should be permitted by them to
happen. Where, in the presence of the virtuous members of an assembly,
righteousness is sought to be overpowered by unrighteousness, and truth
by the untruth, it is those members themselves that are vanquished and
slain. When righteousness, pierced by unrighteousness, seeketh the
protection of an assembly, if the arrow is not extracted, it is the
members themselves that are pierced by that arrow. Indeed, in that case,
righteousness slayeth the members of that assembly, like a river eating
away the roots of the trees on its bank.' Judge now, O bull of the
Bharata race. The Pandavas, with their eyes turned towards righteousness
and reflecting on everything, are maintaining a calm attitude, and what
they have said is consistent with truth and virtue and justice. O ruler
of men, what canst thou say unto them, but that thou art willing to give
them back their kingdom? Let these rulers of earth that are sitting here
say (what the answer should be)! If it appears to thee that what I have
said after reflecting well on virtue to be true, save all these
Kshatriyas, O bull of the Bharata race, from the meshes of death. Effect
peace, O chief of Bharata's race, and yield not to anger. Giving unto the
Pandavas their just share of the paternal kingdom, enjoy thou then, with
thy sons, O chastiser of foes, happiness and luxury, thy wishes being all
crowned with success. Know that Yudhishthira always treadeth the path
that is trod by the righteous. Thou knowest also, O king, what the
behaviour of Yudhishthira is towards thee and thy sons. Although thou
hadst sought to burn him to death and hadst exiled him from human
habitation, yet he came back and once more repose confidence in thee.
Again, didst thou with thy sons, banish him to Indraprastha? While there,
he brought all the kings of the earth to subjection and yet looked up to
thy face, O king, without seeking to disregard thee. Although he behaved
in this way, yet Suvala's son, desirous of robbing him of his dominions
and wealth and possessions, applied the very efficacious means of dice.
Reduced to that condition and even beholding Krishna dragged into the
assembly, Yudhishthira of immeasurable soul, did not yet swerve from the
duties of a Kshatriya. As regards myself, I desire, O Bharata, thy good
as also theirs. For the sake of virtue, of profit, of happiness, make
peace, O king, and do not allow the Earth's population to be slaughtered,
regarding evil as good and good as evil. Restrain thy sons, O monarch,
who have from covetousness proceeded too far. As regards the sons of
Pritha, they are equally ready to wait upon thee in dutiful service or to
fight. That which, O chastiser of foes, seems to thee to be for thy good,
do thou adopt!'

"Vaisampayana continued, 'All the rulers of earth there present highly
applauded these words of Kesava within their hearts, but none of them
ventured to say anything in the presence of Duryodhana.'



SECTION XCVI

"Vaisampayana said, 'Hearing these words uttered by the high-souled
Kesava, all the persons who sat in that assembly remained silent, their
hair standing on their ends. And all the kings thought within themselves
that there was no man who could dare reply to that speech. And seeing
that all the kings sat silent, Jamadagni's son (addressing Duryodhana)
then said these words in that assembly of Kurus, 'Listen confidingly to
my words illustrated by an example, and seek thy own good if my speech
recommends itself to thee. There was a king of yore named Dambhodbhava,
who was the Head of the earth. It hath been heard by us that his
sovereignty extended over the whole world. And that mighty car-warrior,
rising every morning after the night had passed away, called the
Brahmanas and the Kshatriyas unto himself and asked them, saying, 'Be he
a Sudra, a Vaisya, a Kshatriya, or a Brahmana, is there any one who is
superior or even equal to me in battle?' And uttering these words that
king wandered over the earth, intoxicated with pride and thinking of
nothing else. And it so happened that certain Brahmanas endued with high
souls, conversant with the Vedas, and fearing nothing on earth,
counselled the monarch, repeatedly boasting of his prowess, to curb his
pride. But though forbidden by those Brahmanas to boast in that way, the
king continued to ask the Brahmanas as before the same question day after
day. And some high-souled Brahmanas then, endued with ascetic merit and
acquainted with the proofs furnished by the Vedas, were inflamed with
anger, and addressing that proud and boastful king intoxicated with
prosperity, told him, 'There are two persons who are foremost of all men
and who are always victorious in battle. Thou, O king, wilt by no means
be equal to them if thou seekest an encounter with any one of them.' And
thus addressed by them, the king asked those Brahmanas, saying, 'Where
may those two heroes be found? In what race are they born? What feats
have they achieved? And who are they? And the Brahmanas answered him,
saying, It had been heard by us that those two persons are ascetics
called Nara and Narayana. They have both taken their births in the race
of man. Go and fight with them, O king. It is that illustrious pair, Nara
and Narayana, who are now practising the severest of penances in some
hidden region of the mountains of Gandhamadana.' Hearing those words of
the Brahmanas, that king speedily mustered his large army consisting of
six kinds of forces,[7] and unable to bear their reputation, marched to
the spot where those unvanquished ascetics were, and arrived at the
rugged and frightful mountains of Gandhamadana. He began to search after
those Rishis, and at last, came upon them concealed within the woods. And
beholding those two best of persons emaciated with hunger and thirst,
their veins swollen and visible, and themselves much afflicted with cold
winds, and the hot rays of the sun, he approached them, and touching
their feet, enquired after their welfare. And the two Rishis received the
king hospitably, with fruits and roots, and a seat and water. And they
then enquired after the king's business, saying, 'Let it be done.' And
thus addressed by them, the king said unto them the same words that he
was in the habit of saying unto all. And he said, 'The whole earth has
been conquered by the might of my arms. All my foes have been slain.
Desiring a battle with you both I have come to this mountain. Offer me
this hospitality. I have been cherishing this wish from a long time.'
Thus addressed, Nara and Narayana said, 'O best of kings, wrath and
covetousness have no place in this retreat. How can a battle, therefore,
be possible here? There are no weapons here, and nothing of
unrighteousness and malice. Seek battle elsewhere. There are many
Kshatriyas on earth.'

"Rama continued, 'Although thus addressed, the king still pressed them
for giving him battle. The Rishis, however, continually soothed him and
overlooked his importunity. King Dambhodbhava, still desirous of battle,
repeatedly summoned those Rishis to fight. Nara, then, O Bharata, taking
up a handful of grass-blades, said, 'Desirous of battle as thou art,
come, O Kshatriya, and fight! Take up all thy arms, and array thy troops.
I will curb thy eagerness for battle hereafter!' Dambhodbhava then said,
If, O ascetic, thou thinkest this weapon of thine fit to be used against
us, I shall fight with thee though thou mayest use that weapon, for I
have come hither desirous of fighting.' Saying this, Dambhodbhava with
all his troops, desirous of slaying that ascetic, covered all sides with
a shower of arrows. That ascetic, however, by means of those blades of
grass, baffled all those terrible shafts of the king that were capable of
mangling the bodies of hostile warriors. The invincible Rishi then let
off towards the king his own terrible weapon made of grass-blades and
which was incapable of being counteracted. And highly wonderful was that
which happened, for that ascetic, incapable of missing his aim, pierced
and cut off, by those grass-blades alone, the eyes and ears and noses of
the hostile warriors, aided also by his power of illusion. And beholding
the entire welkin whitened by those grass-blades, the king fell at the
feet of the Rishi and said, 'Let me be blessed! Ever inclined to grant
protection unto those that sought it, Nara then, O king, said unto that
monarch, 'Be obedient to the Brahmanas and be virtuous. Never do so
again. O king, O tiger among monarchs, a conqueror of hostile towns, a
Kshatriya mindful of the duties of his own or, should never, within even
his heart, be as thou art. Filled with pride, never insult anybody on any
occasion, be inferior or superior to thee. Even such conduct would befit
thee. Acquiring wisdom, abandoning covetousness and pride, controlling
thy soul, restraining thy passions, practising forgiveness and humility,
and becoming amiable, O king, go, and cherish thy subjects. Without
ascertaining the strength and weakness of men, never insult any one under
any circumstances. Blessed be thou, and with our leave, go hence, and
never again behave in this way. At our command, enquire thou always of
the Brahmanas as to what is for thy good! The king then, worshipping the
feet of those two illustrious Rishis, returned to his city, and from that
time began to practise righteousness. Great indeed, was that feat
achieved of old by Nara. Narayana, again, became superior to Nara in
consequence of many more qualities. Therefore, O king, besides such
weapons as Kakudika, Suka, Naka, Akshisantarjana, Santana, Nartana,
Ghora, and Asyamodaka, are placed on the string of that best of bows
called Gandiva, go thou unto Dhananjaya, laying aside thy pride Struck
with these weapons, men always yield up their lives. Indeed, these
weapons have other means corresponding with the eight passions, such as
lust, wrath, covetousness, vanity, insolence, pride, malice, and
selfishness. Struck with them, men are confounded, and move about
frantically deprived of their senses. Under their influence, persons
always sleep heavily, cut capers, vomit, pass urine and excreta, weep,
and laugh incessantly. Indeed, that Arjuna is irresistible in fight, who
hath for his friend Narayana--the Creator and Lord of all the
worlds--fully acquainted with the course of everything. Who is there in
the three worlds, O Bharata, who would venture to vanquish that hero--the
Ape-bannered Jishnu--who hath no equal in battle? Countless are the
virtues that reside in Partha. Janardana again, is superior to him. Thou
art thyself well-acquainted with Dhananjaya, the son of Kunti. They that
were Nara and Narayana in days of yore are now Arjuna and Kesava. Know
then, O great king, who those brave and foremost of persons are. If thou
believest in this and dost not mistrust me adopt thou a virtuous
resolution and make peace with the sons of Pandu. If thou regardest this
as thy good, viz., that there should be no disunion in thy family, then
make peace, O foremost of Bharata's race, and do not set thy heart upon
battle. O thou, that are foremost of Kuru's line, the race to which thou
belongest is highly regarded on earth. Let that regard continue to be
paid to it. Blessed be thou, think of what conduces to thy own welfare.'"



SECTION XCVII

"Vaisampayana said, 'Having listened to the words of Jamadagnya, the
illustrious Rishi Kanwa also said these words unto Duryodhana in that
assembly of the Kurus.'

"Kanwa said, 'Brahman, the Grandsire of the universe, is indestructible
and eternal. Those illustrious Rishis, Nara and Narayana, are of the same
character. Of all the sons of Aditi, Vishnu alone is eternal. He alone is
unconquerable and indestructible, existing for ever, the Lord of all, and
the possessor of divine attributes. All others, such as the sun and the
moon, earth and water, wind, fire and firmament, planets, and stars, are
liable to destruction. All these, when the end of the universe cometh,
take leave of the three worlds. They are destroyed and created again and
again. Others also, such as men and animals and birds, and creatures
belonging to other orders of living existence,--indeed, all that move on
this world of men,--are endued with short lives. And as regards kings,
all of them, having enjoyed great prosperity, reach, at last, the hour of
destruction and are reborn in order to enjoy the fruits of good and evil
deeds. It behoveth thee then to make peace with Yudhishthira. Let the
Pandavas and the Kauravas both rule this earth. O Suyodhana, one should
not think in this way, viz., I am strong!--for O bull among men, it is
seen that there are persons stronger than those generally regarded
strong. O son of Kuru's race, physical strength is scarcely regarded as
strength by those that are really strong. As regards the Pandavas, endued
as they all are with prowess equal to that of the celestials, they are
also regarded as strong. In this connection is cited an old story, as an
example, the story, viz., of Matali searching for a bridegroom upon whom
to bestow his daughter. The king of the three worlds (Indra) had a
charioteer, named Matali, whom he dearly loved. Unto him was born a
daughter celebrated over the world for beauty. Endued with the celestial
beauty, that daughter of Matali was known by the name of Gunakesi. And,
indeed, in both loveliness and symmetry of bodily figure, she far
excelled other members of her sex. Knowing that the time for giving her
way had come, Matali with his wife became very anxious, thinking, O
monarch, of what he was to do next. And he thought within himself, 'Alas,
the birth of a daughter in the families of those that are well-behaved
and high-born and possess reputation and humility of character, is always
attended with evil results. Daughters, when born in respectable families,
always endanger the honour of three families, viz., their maternal and
paternal families and the family into which they are adopted by marriage.
Glancing in my mind's eye the worlds of gods and men, I have searched
both, but no eligible bridegroom have I found.'

"Kanwa continued, 'And it so happened that amongst the gods, the Daityas
and Gandharvas, men and numerous Rishis, none was regarded by Matali as
an eligible husband for his daughter. And having held a consultation then
in the night with his wife Sudharma, Matali set his heart upon making a
journey to the world of the Nagas. And he thought within himself,
'Amongst both gods and men I have not found a husband fit, in respect of
beauty, for my Gunakesi. Surely, one may be found amongst the Nagas.' And
saying this, he took his wife's leave and sniffing the head of his
daughter, Matali entered the nether regions.'"



SECTION XCVIII

"Kanwa said, 'When Matali was wending his way, he saw the great Rishi
Narada proceeding at his pleasure to pay a visit to Varuna (the god of
the waters). And beholding Matali, Narada asked him, saying, 'Whither
dost thou go? Is it, O charioteer, on any mission of thy own, or is it at
Satakratu's command, that this journey of thine is undertaken?' Thus
addressed on the way by Narada who was proceeding towards his
destination, Matali duly informed Narada, of his mission. And the Rishi,
informed of everything, then said unto Matali, 'We shall go together. As
regards myself, it is to see the Lord of the waters that I am proceeding,
having left the heavens, searching the nether regions, I shall tell you
everything. After a good search there, we shall select a bridegroom, O
Matali! And penetrating then into nether regions, that illustrious
couple, Matali and Narada, beheld that Regent of the world--the Lord of
the waters. And there Narada received worship due to a celestial Rishi,
and Matali received that equal to what is offered to the great Indra. And
both of them skilful in business, informed Varuna of their purpose, and
obtaining his leave they began to wander in that region of the Nagas. And
Narada who knew all the residents of the nether regions then began to
describe in detail unto his companion all about the dwellers of the Naga
world.'

"And Narada said, 'Thou hast, O charioteer, seen Varuna surrounded by his
sons and grandsons. Behold the dominions of the Lord of the waters. It is
delightful all round, and full of riches. The son, endued with great
wisdom, of Varuna, the Lord of the Ocean, is even much distinguished for
his conduct and disposition and for his holiness. Possessed of eyes like
lotus leaves, this Pushkara is, indeed, Varuna's much-loved son, endued
with great beauty and delightful to behold. He has been chosen by Soma's
daughter as her husband. That daughter of Soma, equal in beauty unto a
second Sree, is known by the name of Jyotsnakali. Indeed, it is said,
that she had once before chosen the eldest and foremost of Aditi's son as
her lord. Behold now, O companion of the Lord of the celestials, that
abode, made entirely of gold, and full of the wine called Varuni. Indeed,
having obtained that wine, the gods acquired their god-heads. These
blazing weapons also of every kind that thou seest, belonged, O Matali,
to the Daityas who have been deprived of their sovereignty. These weapons
are incapable of deterioration, and when hurled at the foe always return
into the hand that hurleth them. Obtained by the gods as the booty of
war, they require considerable mental energy to be used against foes.
Here dwelt in days of yore many tribes of Rakshasas and Daityas,
possessed of many kinds of celestial weapons, but they were all
vanquished by the gods. Behold, there, in Varuna's lake is that fire of
blazing flames, and that discus of Vishnu surrounded by the lustrous
splendour of mighty caloric. Behold, there lieth that knotty bow that was
created for the destruction of the world. It is always protected with
great vigilance by the gods, and it is from this bow that the one wielded
by Arjuna hath taken its name. Endued with the strength of hundred
thousand bows, the power it assumes at the hour of battle is
indescribably great. It punishes all punishable wicked kings endued with
the nature of Rakshasas. This fierce weapon was first created by Brahman,
the utterer of the Vedas. The great preceptor Sukra hath said that this
weapon is a terrible one in respect of all kings. Endued with great
energy, it is held by the sons of the Lord of waters. Behold, there in
the umbrella-room is the umbrella of the Lord of the waters. It droppeth
refreshing showers like the clouds. The water dropped from this umbrella,
though pure as the moon, is yet enveloped by such darkness that it cannot
be seen by anybody. There, in these regions, O Matali, innumerable are
the wonders to be seen. Your business, however, will suffer if we spend
more time here. We will, therefore, leave this region soon.'"



SECTION XCIX

"Narada continued, 'Here in the very centre of the world of the Nagas is
situated the city known by the name of Patalam. Celebrated over all the
universe, it is worshipped by the Daityas and the Danavas. Creatures
inhabiting the earth, if brought hither by force of the water's current,
shriek loudly, afflicted with fear. Here the fire known by the name of
the Asura-fire[8] and which is fed by water, continually blazeth forth.
Held fast by the flat of the celestials, it moveth not, regarding itself
as bound and confined. It was here that' the gods, having first
vanquished and slain their foes, quaffed the Amrita and deposited the
residue. It is from this place that the waning and waxing of the moon are
seen. It is here that son of Aditi, the Horse-headed (Vishnu), on the
recurrence of every auspicious occasion, riseth, filling at such times
the universe, otherwise called Suvarna,[9] with the sound of Vedic hymns
and Mantras. And because all watery forms such as the Moon and others
shower their water on the region, therefore hath this excellent region
been called Patala.[10] It is from here that the celestial elephant
Airavata, for the benefit of the universe, taketh up cool water in order
to impart it to the clouds, and it is that water which Indra poureth down
as rain. Here dwell diverse kinds of aquatic animals, of various shapes
such as the Timi and others, which subsist on the rays of the moon. O
charioteer, here are many kinds of creatures that die during the day,
being pierced by the rays of the sun, but all of whom revive in the
night, the reason being that the moon, rising here every day, laying
those deceased creatures with Amrita by means of rays, that constitute
his arms, resuscitate them by that touch. Deprived of their prosperity by
Vasava, it is here that many sinful Danavas live confined, defeated by
him and afflicted by Time. It was here that the Lord of creatures--that
great Master of all created things--Mahadeva--had practised the severest
of ascetic austerities for the benefit of all creatures. Here dwell many
regenerate and great Rishis observant of vows called 'Go' and emaciated
with the recitation and study of the Vedas, and who, having suspended the
vital air called Prana, have attained to heaven by force of their
austerities. A man is said to adopt the vow called Go, when he sleepeth
wherever he listeth, and when he subsisteth on anything that others place
before him, and is clad with robes that others may supply. Here in the
race of the celebrated elephant Supratika were born those best of
elephants known by the names of Airavata, Vamana, Kumuda and Anjana, the
first being the king of his tribe. Look, O Matali, if there be any
bridegroom here, that is distinguished by the possession of superior
merits, for then I will go to him for respectfully soliciting him to
accept thy daughter. Behold, here lieth an egg in these waters, blazing
with beauty. From the commencement of the creation it is here. It moveth
not, nor doth it burst. I have never heard any body speaking of its birth
or nature. Nobody knoweth who its father or mother is. It is said, O
Matali, that when the end of the world cometh, mighty fire burst forth
from within it, and spreading consumeth the three worlds with all their
mobile and immobile objects.' Hearing those words of Narada, Matali
answered him, saying, 'No one here seems to me to be eligible. Let us go
hence, therefore, without delay!'"



SECTION C

"Narada continued, 'Here is that spacious and celebrated city of cities,
called Hiranyapura, belonging to the Daityas and Danavas, possessing a
hundred diverse kinds of illusion. Here in these regions called Patala,
it hath been built with great care by the divine artificer, and planned
by the Danava Maya. Endued with great energy and heroism, many Danavas,
having obtained boons (from Brahman) in days of old, lived here,
exhibiting a thousand different kinds of illusion. They were incapable of
being vanquished by Sakra or any other celestial, that is, by either
Yama, or Varuna, or the Lord of treasures (Kuvera). Here dwell, O Matali,
those Asuras called Kalakhanjas who sprang from Vishnu, and those
Rakshasas also called Yatudhanas who sprang from the feet of Brahman. All
of them are endued with frightful teeth, terrible impetus, the speed and
prowess of the wind, and great energy depending on powers of illusion.
Besides these, another class of Danavas called Nivatakavachas, who are
invincible in battle, have their abode here. Thou knowest bow Sakra is
unable to vanquish them. Many times, O Matali, thou, with thy son
Gomukha, and the chief of the celestials and lord of Sachi, along with
his son, had to retreat before them. Behold their homes, O Matali, that
are all made of silver and gold, and well-adorned with decorations done
according to the rules of art. All those mansions are decked with lapis
lazuli and corals, and made effulgent with the lustre of the
Arkasphatika, and the radiance of gem called Vajrasara. And many of those
palatial residences seem, as if, they have been made of the shine of
these gems called Padmaragas, or of bright marble, or of excellent wood.
And they are also possessed of the radiance of the sun, or blazing fire.
And all the edifices, adorned with gems and jewels, are very high and
stand close to another. Of spacious proportions and great architectural
beauty, it is impossible to say of what material these mansions are built
or to describe their style of beauty. Indeed, they are exceedingly
beautiful in consequence of their decorations. Behold these retreats of
the Daityas for recreation and sport, these beds of theirs for sleep,
these costly utensils of theirs set with precious stones, and these seats
also for their use. Behold these hills of theirs, looking like clouds,
those fountains of water, these trees also that move of their own will
and that yield all fruits and flowers that one may ask. See, O Matali, if
any bridegroom may be had here, acceptable to thee. If no one can be
found, we shalt, if thou likest, go hence to some other part of the
world.' Thus addressed, Matali answered Narada, saying, 'O celestial
Rishi, it behoveth me not to do anything that may be disagreeable to
dwellers of heaven. The gods and the Danavas, though brothers, are ever
at hostility with each other. How can I, therefore, make an alliance with
those that are our enemies? Let us repair, therefore, to some other
place. It behoveth me not to search among the Danavas. As regards
thyself, I know thy heart is ever set on fomenting quarrels.'"



SECTION CI

"Narada said, 'This region belongeth to the birds, all of whom possess
excellent feathers. They all subsist on snakes. They never feel any
fatigue in putting forth their prowess, or in making journeys, or in
bearing burthens. This race, O charioteer, hath multiplied from the six
sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and
that prince of birds called Suvala. Born of Kasyapa's line and enhancing
the glory of Vinata's race, many winged creatures, the foremost of their
species, have by begetting children founded and increased a thousand
dynasties of birds, all endued with nobility of blood. All these
creatures are endued with great prosperity, have the auspicious whirl
called Sreevatsa, possess great wealth, and are inspired with great
might. By their acts they may be said to belong to the Kshatriya order,
but they are all without any compassion, subsisting as they do on snakes.
They never attain to spiritual enlightenment in consequence of their
preying on their kinsmen. I will now enumerate the chiefs by their names,
listen to me, O Matali. This race is much regarded in consequence of the
favour that, is shown to it by Vishnu. They all worship Vishnu, and
Vishnu is their protector. Vishnu always dwelleth in their hearts, and
Vishnu is their great refuge. These then are their names--Suvarnachuda,
Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit,
Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha,
Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa,

Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit,
Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra,
Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka,
Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of
Garuda that I name dwell in only a single province of this region. I have
mentioned those only that have won distinction by might, fame and
achievements. If thou likest none here, come, we will go hence, O Matali.
I will take thee to another region where thou mayest find an eligible
husband for thy daughter.'"



SECTION CII

"Narada said, 'The region where we now are is called Rasatala and is the
seventh stratum below the Earth. Here dwelleth Surabhi, the mother of all
kine, she, who was born of the Amrita. She always yieldeth milk which is
the essence of all the best things of the earth, and which, excellent as
it is, and of one taste, springeth from the essence of the six different
kinds of tastes (that are talked of). The faultless Surabhi herself
sprang in days of old from the mouth of the Grandsire, gratified with
drinking the Amrita and vomiting the best things. A single jet only of
her milk, falling on the earth, created what is known as the sacred and
the excellent "Milky Ocean." The verge of that ocean all round is always
covered with white foam resembling a belt of flowers. Those best of
ascetics that are known by the name of the Foam-drinkers dwell around
this ocean, subsisting on that foam only. They are called Foam-drinkers
because they live, O Matali, on nothing else save that foam. Engaged in
the practice of the severest of austerities, the very gods are known to
fear them. From her are born four other kine, O Matali, supporting the
four quarters and therefore, are they called the supporters of the
quarters (Dikpali). Born of Surabhi herself, she who supporteth the
eastern quarter is called Surupa. She, who supporteth the southern
quarter is called Hansika. That illustrious cow, O Matali, of universal
form, who supporteth the western quarter ruled by Varuna is known by the
name of Subhadra. The northern quarter comprising the region of virtue,
and called after Kuvera the Lord of treasures, is supported by the cow
named Sarva-kamadugha. The gods, uniting with the Asuras, and making the
Mandara mountain their pole, churned the waters of the ocean and obtained
the wine called Varuni, and (the Goddess of Prosperity and Grace called)
Lakshmi, and Amrita, and that prince of steeds called Uchchhaisrava, and
that best of gems called Kaustubha. Those waters, O Matali, that yielded
these precious things had all been mixed with the milk of these tour
cows. As regards Surabhi, the milk she yielded becometh Swaha unto those
that live on Swaha, Swadha unto those that live on Swadha, and Amrita
unto those that live on Amrita. The couplet that was sung by the dwellers
of Rasatala in day of old, is still heard to be recited in the world by
the persons of learning. That couplet is this,--Neither in the region of
the Nagas, nor in Swarga, nor in Vimana, nor in Tripishtapa is residence
so happy as in Rasatala!'"



SECTION CIII

"Narada said, 'This foremost of cities that thou beholdest and which
resembles the Amaravati of the chief of the celestials himself, is known
by the name of Bhogavati. It is ruled over by Vasuki, the king of the
Nagas. That Shesha dwelleth here, who, in consequence of his ascetic
austerities of the foremost order, is able to support this earth with all
her vastness. His body is like that of a white mountain. He is decked in
celestial ornaments. He hath a thousand heads. His tongues are blazing
like flames of fire, and he is endued with great strength. There dwell in
happiness innumerable Nagas--sons of Surasa--possessed of diverse forms,
and decked on ornaments of diverse kinds, bearing the signs of gems,
Swastika, circles and drinking vessels. All of them endued with great
strength are by nature fierce. Some have a thousand heads, some five
hundred, and some three. And some have two heads, and some five, and some
have seven faces. And all of them are possessed of huge bodies that
resemble the mountains stretching over the earth. Millions and tens of
millions are they, in fact, uncountable, even as regards those of' them
that belong to a single race. Listen, however, to me as I name a few of
the more famous ones amongst them. They are Vasuki, Takshaka, Karkotaka,
Dhanjaya, Kaliya, Nahusha, Aswatara, Vakyakunda, Mani, Apurana, Khaga,
Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Kalasa, Potaka,
Kalilasaka, Pinjaraka, Airavata, Sumanmukha, Dadhimukha, Sankha, Nanda,
Upanandaka, Apta, Kotaraka, Sikhi, Nishthuraka, Tittiri, Hastibhadra,
Kumuda, Maylapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka,
Karavira, Pitharaka, Samvritta, Vritta, Pindara, Vilwapatra, Mushikada,
Sirishaka, Dilipa, Sankha-sirsha, Jyotishka, Aparajita, Kauravya,
Dhritarashtra, Kuhara, Krisaka, Virajas, Dharana, Savahu, Mukhara, Jaya,
Vidhira, Andha, Visundi, Virasa, and Sarasa. These and many others there
are amongst the sons of Kasyapa. See O Matali, if there is anybody here
whom thou canst elect.'

"Kanwa continued, 'Matali, meanwhile, had been looking attentively at a
person that stood by. And after Narada had ceased speaking, the celestial
charioteer with gratified mind asked the Rishi, saying, 'Of what race is
he the delighter--that comely youth of great radiance--who standeth
before Aryaka of Kauravya's line? Who is his father, and who is his
mother? Of what Naga's race is he? Indeed, of what line doth he stand as
a high flag-staff? In consequence of his intelligence, his patience, his
beauty, and his youth, my heart, O celestial Rishi, hath been attracted
towards him. That youth will make the best of husbands for my Gunakesi.'

"Kanwa continued, 'Beholding Matali's gratification at seeing the Naga
called Sumukha, Narada informed him of the nobility of his parentage and
of his feats. And he said, 'Born in the race of Airavata this prince of
Nagas is named Sumukha. He is the favourite grandson of Aryaka, and the
daughter's son of Vamana. The father of this youth was, O Matali, the
Naga called Chikura. Not long before was he slain by Vinata's Son.'
Hearing this Matali became highly pleased, and addressing Narada, the
charioteer said, 'This best of Nagas is, O sire, very acceptable to me
for a son-in-law. Make an endeavour to secure him, for I am highly
pleased at the thought of bestowing on this Naga, O Muni, my dear
daughter.'"



SECTION CIV

"Narada then said, 'This one is the charioteer of the name of Matali. He
is besides a dear friend of Sakra. Pure in conduct, he hath an excellent
disposition and possesses numerous virtues. Endued with strength of mind,
he hath great energy and great might. He is the friend, counsellor, and
charioteer of Sakra. It has been seen in every battle that small is the
difference that exists between him and Vasava as regards prowess and
strength. In all the battles between the gods and Asuras, it is this
Matali that driveth, by his mind alone, that ever-victorious and best of
cars belonging to Indra, which is drawn by thousand steeds. Vanquished by
his management of the steeds, the enemies of the gods are subjugated by
Vasava by the use of his hands. Defeated before-hand by Matali, the
Asuras are subsequently slain by Indra. Matali hath an excellent
daughter, who in beauty is unrivalled in the world. Truthful and
possessed of every accomplishment, she is known by the name of Gunakesi.
He was searching the three worlds for an eligible bridegroom. O thou that
art possessed of the splendour of a celestial, thy grandson, Sumukha,
hath become acceptable to him as a husband for his daughter. If O best of
serpents, his proposal be acceptable to thee, quickly make up thy mind, O
Aryaka, to take his daughter in gift for thy grandson. As Lakshmi in
Vishnu's house, or Swaha in that of Agni so let the slender-waisted
Gunakesi be a wife in thy race. Let Gunakesi, therefore be accepted by
thee for thy grandson, like Sachi for Vasava who deserveth her. Although
this youth hath lost his father, yet we choose him for his virtues, and
for the respectability of Airavata and thy own. Indeed, it is in
consequence of Sumukha's merits, his disposition, purity, self-restraint
and other qualifications that Matali hath become himself desirous of
giving away his daughter unto him. It behoveth thee, therefore, to honour
Matali.'

"Kanwa continued, 'Thus addressed by Narada, Aryaka beholding his
grandson elected as a bridegroom and remembering the death of his son was
filled with delight and sorrow at the same time. And he then addressed
Narada and said, 'How, O celestial Rishi, can I desire Gunakesi for a
daughter-in-law'! It cannot be, O great Rishi, that thy words are not
highly honoured by me, for who is there that would not desire an alliance
with the friend of Indra? I hesitate, however, O great Muni, in
consequence of the instability of the very cause that would not make that
alliance lasting. O thou of great effulgence, the author of this youth,
viz., my son, hath been devoured by Garuda. We are afflicted with sorrow
on that account. But worse still, O lord, Vinata's son, at the time of
leaving these regions, said, 'After a month I will devour this Sumukha
also. Surely, it will happen as he hath said, for we know with whom we
have to deal. At these words, therefore, of Suparna we have become
cheerless!'

"Kanwa continued, 'Matali then said unto Aryaka, 'I have formed a plan.
This thy grandson is elected by me as my son-in-law. Let this Naga then,
proceeding with me and Narada, come to the Lord of heaven the chief of
the celestials, O best of Nagas. I shall then endeavour to place
obstacles in the way of Suparna, and as a last resource, we will
ascertain the period of life that hath been vouchsafed to Sumukha.
Blessed be thou, O Naga, let Sumukha, therefore, come with me to the
presence of the Lord of the celestials.' Saying this, they took Sumukha
with them, and all the four, endued with great splendour, coming to
heaven beheld Sakra the chief of the gods seated in all his glory. And it
so happened that the illustrious Vishnu of four arms was also present
there. Narada then represented the whole story about Matali and his
choice.'

"Kanwa continued, 'Hearing all that Narada said, Vishnu directed
Purandara, the Lord of the universe, saying, 'Let Amrita be given to this
youth, and let him be made immortal like gods themselves. Let Matali, and
Narada, and Sumukha, O Vasava, all attain their cherished wish through
thy grace.' Purandara, however, reflecting on the prowess of Vinata's
son, said unto Vishnu, 'Let Amrita be given unto him by thee.' Thus
addressed, Vishnu said, 'Thou art the Lord of all mobile and immobile
creatures. Who is there, O lord, that would refuse a gift that may be
made by thee'?' At these words Sakra gave unto that Naga length of days.
The slayer of Vala and Vritra did not make him a drinker of Amrita.
Sumukha, having obtained that boon, became Sumukha[11] (in reality) for
his face was suffused with marks of joy. And having married Matali's
daughter, he cheerfully returned home. And Narada and Aryaka also filled
with delight at the success of their object, went away, after having
worshipped the glorious chief of the celestials.'"



SECTION CV

"Kanwa said, 'Meanwhile, O Bharata, the mighty Garuda heard what had
happened, viz., the bestowal by Sakra of length of days on the Naga
Sumukha. And inflamed with great anger, that ranger of the firmament,
Suparna, smiting the three worlds by the hurricane caused by the
flappings of his wings, quickly came to Vasava. And Garuda said, 'O
illustrious one, disregarding me why hast thou interfered with my
sustenance. Having granted me a boon of thy own will, why dost thou now
withdraw it? The Supreme Lord of all creatures hath, from the beginning,
ordained what my food is to be. Why dost thou then stand in the way of
that divine decree? I had selected this great Naga and had fixed time,
for O god, I had intended to offer the meat of his body, as sustenance to
my numerous progeny. When he, therefore, hath obtained a boon from thee
and hath become indestructible by me, how can I henceforth dare kill
another of his species? Dost thou sport thus, O Vasava, as thou listest?
I, however, shall have to die, as also the members of my family' and the
servants whom I have engaged in my house. That will, I think, gratify
thee, O Vasava! Indeed, O slayer of Vala and Vritra, I deserve all this,
nay more, since being the lord of the three worlds in might. I yet
consented to become the servant of another. O monarch of the three
worlds, Vishnu, however, is not the only cause of my inferiority, for
though, O Vasava, I am quite thy equal, yet the sovereignty of the three
worlds resteth on thee, O chief of the celestials. Like thee, I also have
a daughter of Daksha for my mother and Kasyapa for my father. Like thee,
I also can, without any fatigue, bear the weight of the three worlds. I
have strength that is immeasurable and incapable of being resisted by any
creature. In the war with the Daityas I also achieved grand feats.
Srutasri and Srutasena and Vivaswat, and Rochanamukha, and Prasrura, and
Kalakaksha amongst the sons of Diti were slain by me. Perching yet on the
flag-staff of thy younger brother's car I carefully protect it in battle,
and sometimes also I bear that brother of thine on my back. It is,
perhaps, for this that thou disregardest me. Who else in the universe is
there that is capable of bearing such heavy burthens? Who is there that
is stronger than myself? Superior though I am, I yet bear on my back this
younger brother of thine with all his friends. When, however,
disregarding me thou hast interfered with my foods, thou hast, O Vasava,
inflicted disgrace on me, like this younger brother of thine that had
hitherto been disgracing me by making me bear him on my back. As regards
thyself, O Vishnu, amongst all those endued with prowess and strength
that have been born of Aditi's womb, thou art superior in strength. Yet
thee I bear without any fatigue, with only one of my feathers. Think
coolly then, O brother, who amongst us is stronger?'

"Kanwa continued, 'Hearing the proud words of that bird foreshadowing
danger the bearer of the discus, provoking Tarkshya still more, said unto
him, 'Though so very weak, why dost thou, O Garuda, yet regard thyself
strong, O oviparous creature, it ill behoveth thee to vaunt thus in our
presence. The three worlds united together cannot bear the weight of my
body. I myself bear my own weight and thine also. Come now, bear thou the
weight of this one right arm of mine. If thou canst bear even this, thy
boast would be regarded as reasonable. Saying this, the holy one placed
his arms on Garuda's shoulders. Thereupon the latter fell down, afflicted
with its weight, confounded, and deprived of his senses. And Garuda, felt
that the weight of that one arm of Vishnu was as great as that of the
entire Earth with her mountains. Endued with might infinitely greater,
Vishnu, however, did not afflict him much. Indeed, Achyuta did not take
his life. That ranger of the sky, afflicted then by that immense weight,
gasped for breath, and began to cast off his feathers. With every limb
weakened, and utterly confounded, Garuda was almost deprived of his
senses. The winged offspring of Vinata then, thus confounded and almost
deprived of his senses, and rendered utterly helpless, bowing unto Vishnu
with bent bead, feebly addressed him, saying, 'O illustrious Lord, the
essence of that strength which sustains the universe dwelleth in this
body of thine. What wonder, therefore, that I should be crushed down to
the earth by a single arm of thine, stretched out at thy pleasure. It
behoveth thee, O divine Lord, to forgive this winged creature that
perches on thy flag-staff--this fool intoxicated with pride of strength,
but now rendered utterly helpless. Thy great strength, O divine Lord, was
never known to me before. It was for this that I regarded my own might to
be unequalled.' Thus addressed, the illustrious Vishnu became gratified,
and addressing Garuda with affection, said, 'Let not thy behaviour be
such again.' And saying this, Upendra threw Sumukha with the toe of his
foot upon Garuda's breast. And from that time, O king, Garuda hath ever
lived in friendship with that snake. It was thus, O king, that mighty and
illustrious Garuda, the son of Vinata, afflicted by the might of Vishnu,
was cured of his pride.'

"Kanwa continued, 'In the same way, O son of Gandhari, thou livest, O
son, as long as thou approachest not the heroic sons of Pandu in battle.
Who is there whom Bhima, that foremost of smiters, that mighty son of
Vayu and Dhananjaya, the son of Indra, cannot slay in battle? Vishnu
himself, and Vayu and Dharma, and the Aswins,--these gods are thy
enemies. Let alone an encounter with them, thou art not competent even to
look at them on the field. Therefore, O prince, do not set thy heart upon
war; let peace be made through the agency of Vasudeva. It behoveth thee
to save thy race thus. This great ascetic Narada witnessed with his own
eyes the incident (I have related to thee) which shows the greatness of
Vishnu, and know that this Krishna is that bearer of the discus and the
mace!'

"Vaisampayana continued, 'Hearing these words of the Rishi, Duryodhana
contracted his eye-brows and began to breathe heavily. And casting his
eyes then on Radha's son, he burst out into a loud laughter. And setting
at naught those words of the Rishi, that wicked wretch began to slap his
thigh that resembled the trunk of an elephant. And addressing the Rishi,
he said, 'I am, O great Rishi, precisely what the Creator hath made me.
What is to be, must be. What also hath been ordained in my case must
happen, I cannot act otherwise. What can these senseless declamations,
therefore, avail?'"



SECTION CVI

"Janamejaya said, 'Interminably wedded to evil, blinded by avarice,
addicted to wicked courses, resolved upon bringing destruction on his
head, inspiring grief in the hearts of kinsmen, enhancing the woes of
friends, afflicting all his well-wishers, augmenting the joys of foes,
and treading the wrong path, why did not his friends seek to restrain
him, and why also did not that great friend (of Kuru's race), the holy
One; with tranquil soul, or the Grandsire tell him anything from
affection?'

"Vaisampayana said, 'Yes, the holy one did speak. Bhishma also spoke what
was beneficial. And Narada too said much. Listen to all that these said.'

"Vaisampayana continued, 'Narada said, 'Persons that listen to the
counsels of friends are rare. Friends again are rare that offer
beneficial counsels, for a friend (in need of counsel) is never there
where a friend (offering counsel) is. O son of Kuru's race, I think, the
word of friends ought to be listened to. Obstinacy ought to be avoided;
for it is fraught with great evil. In this connection is cited an old
story regarding Galava's having met with disgrace through obstinacy. In
ancient times, in order to test Viswamitra, who was then engaged in
ascetic austerities Dharma personally came to him, having assumed the
form of the Rishi, Vasishtha. Thus assuming, O Bharata, the form of the
one of the seven Rishis, and feigning himself hungry and desirous of
eating, he came, O king, to the hermitage of Kausika. Thereupon,
Viswamitra struck with awe, began to cook Charu (which was a preparation
of rice and milk). And in consequence of the care he took in preparing
that excellent food, he could not properly wait upon his guest. And it
was not till after the guest had dined on the food offered by the other
hermits that Viswamitra succeeded in approaching him with the Charu he
had cooked and which was still steaming. 'I have already dined; wait
here,'--were the words that the holy one said. And having said that the
holy one went away. And thereupon, the illustrious Viswamitra, O king,
waited there. And bearing that food on his head and holding it with his
arms, that ascetic of rigid vow stood in his hermitage, still as a post,
subsisting on air. And as he stood there, an ascetic of the name of
Galava, from motives of respect and reverence and from affection and
desire of doing what was agreeable, began to wait upon him. And after a
hundred years had passed away, Dharma, again assuming the form of
Vasishtha, came to Kausika from desire of eating. And beholding the great
Rishi Viswamitra, who was endued with high wisdom, standing there with
that food on his head, himself subsisting all the while on air, Dharma
accepted that food which was still warm and fresh. And having eaten that
food, the god said,--Gratified am I, O regenerate Rishi. And saying this,
he went away. And at those words of Dharma, Viswamitra divested of
Kshatriyahood because endued with the status of a Brahmana and was filled
with delight[12]. And pleased as he was with the services and devotion of
his discipline, the ascetic Galava, Viswamitra, addressed him and said,
'With my leave, O Galava, go whithersoever thou mayest wish.' Thus
commanded by his preceptor, Galava, highly pleased, said in a sweet voice
unto Viswamitra of great effulgence, What final gift shall I make thee in
consequence of thy services as preceptor? O giver of honours, it is in
consequence of the (final) present that a sacrifice becometh successful.
The giver of such gifts obtains emancipation. Indeed, these gifts
constitute the fruit (that one enjoys in heaven). They are regarded as
peace and tranquillity personified. What, therefore, shall I procure for
my preceptor? Oh, let that be said. 'The illustrious Viswamitra knew that
he had really been conquered by Galava by means of the latter's services,
and the Rishi, therefore, sought to dismiss him by repeatedly saying,
'Go, Go.' But thou repeatedly commanded by Viswamitra to go away, Galava
still addressed him saying, 'What shall I give?' And seeing this
obstinacy on the part of ascetic Galava, Viswamitra felt a slight rise of
anger and at last said, 'Give me eight hundred steeds, every one of which
should be as white as the rays of the moon, and every one of which should
have one ear black. Go now, O Galava, and tarry not.'"



SECTION CVII

"Narada said, 'Thus addressed by Viswamitra of great intelligence Galava
was filled with such anxiety that he could not sit or lie down, or take
his food. A prey to anxiety and regret, lamenting bitterly, and burning
with remorse, Galava grew pale, and was reduced to a skeleton. And
smitten with sorrow, O Suyodhana, he indulged in these lamentations,
'Where shall I find affluent friends? Where shall I find money? Have I
any savings? Where shall I find eight hundred steeds of lunar whiteness?
What pleasure can I have in eating? What happiness can be mine in objects
of enjoyment? The very love of life is extinct in me. What need have I of
life? Repairing to the other shore of the great ocean, or to the furthest
verge of the earth, I will relinquish my life. Of what use can life be to
me? What happiness, without severe exertion, can be his who is poor,
unsuccessful, deprived of all the good things of life, and burthened with
debt? Death is preferable to life as regards him who having enjoyed the
wealth of friends through their friendship for himself, is unable to
return their favour. The religious acts of that man lose their efficacy
who having promised to do an act fails to perform it and is thus stained
with falsehood. One that is stained by falsehood cannot have beauty, or
children, or power, or influence. How, therefore, can such a one attain
to a blissful state? What ungrateful man hath ever earned fame? Where,
indeed, is his place, and where his happiness? An ungrateful person can
never win esteem and affection. Salvation also can never be his. He that
is destitute of wealth is a wretch that can scarcely be said to live.
Such a wretch cannot support his kinsmen and friends. Unable to make any
return for the benefits he receiveth, he certainly meeteth with
destruction. Even I am that wretch, ungrateful, destitute of resources,
and stained with falsehood, for having obtained my objects from my
preceptor, I am unable to do his bidding. Having first endeavoured to the
utmost, I will lay down my life. Before this, I never craved for any
thing from the very gods. The deities regard me for this in sacrificial
place. I will go and seek the protection of Vishnu, the divine Lord of
the three worlds, of Krishna the great refuge of all who are blessed with
protection. Bowing down unto him, I desire to see that highest of all
ascetics, the Eternal Krishna from whom flow all those possessions and
enjoyments that are owned by both gods and Asuras.' And while Galava was
thus lamenting, his friend Garuda, the son of Vinata, appeared in his
sight. And Garuda, from desire of doing him good, cheerfully addressed
him, saying, Thou art a dear friend, of mine. It is the duty of a friend,
when himself in prosperity, to look to the accomplishment of the wishes
of his friends. The prosperity that I have, O Brahmana, is constituted by
Vasava's younger brother Vishnu. Before this, I spoke to him on thy
behalf and he hath been pleased to grant my wishes. Come now, we will go
together. I will bear thee comfortably to the other shore of the ocean,
or to the furthest extremity of the earth. Come, O Galava, do not tarry.'"



SECTION CVIII

"Garuda said, 'O Galava, commanded I have been by God, who is the cause
of all knowledge. I ask thee, towards which quarter shall I first take
thee to see what lie there? The eastern, the southern, the western, or
the northern, towards which, O best of regenerate persons, shall I go, O
Galava? That quarter towards which Surya the illuminator of the universe
first riseth; where, at eve, the Sadhyas engage in their ascetic
austerities; where that Intelligence, which pervades the whole universe
first springeth; where the two eyes of Dharma, as well as he himself, are
stationed; where the clarified butter first poured in sacrifice
subsequently flowed all around; that quarter, O best of all regenerate
persons, is the gate of Day and Time. There the daughters of Daksha, in
primeval times, gave birth to their children. There the sons of Kasyapa
first multiplied. That quarter is the source of all the prosperity of the
gods, for it was there that Sakra was first anointed as the king of the
celestials. It was there, O regenerate Rishi, that both Indra and the
gods underwent their ascetic penances. It is for this, O Brahmana, that
this quarter is called Purva (the first). And because in the earliest of
times this quarter was overspread by the Suras, it is for this that it is
called Purva. The gods, desirous of prosperity, performed all their
religious ceremonies here. It was here that the divine Creator of the
universe first sang the Vedas. It was here that the Gayatri was first
preached by Surya unto the reciters of that sacred hymn. It was here, O
best of Brahmanas, that the Yajurvedas were delivered by Surya (unto
Yajnavalkya). It was here that the Soma juice, sanctified by boons, was
first drunk in sacrifices by Suras. It was here that the Homa-fires,
(gratified by mantras), first drank articles of cognate origin.[13] It
was here that Varuna first repaired to the nether regions, and attained
to all his prosperity. It was here, O bull among the twice-born, that the
birth, growth, and death of the ancient Vasishtha took place. Here first
grew the hundred different branches of Om![14] It was here that the
smoke-eating Munis are the smoke of sacrificial fires. It was in that
region that myriads of boars and other animals were killed by Sakra and
offered as sacrificial portions unto the gods. It is here that the
thousand-rayed sun, arising, consumeth, out of ire, all those that are
wicked and ungrateful among men and the Asuras. This is the gate of the
three worlds. This is the path of heaven and felicity. This quarter is
called Purva (east). We will go hither, if it pleaseth thee. I shall
always do what is agreeable to him who is my friend. Tell me, O Galava,
if any other quarter pleaseth thee, for we will then go there. Listen now
to what I say of another quarter.'"



SECTION CIX

"Garuda continued, 'In days of yore, Vivaswat, having performed a
sacrifice, gave this quarter away as a present (Dakshina) unto his
preceptor, And it is for this that this region is known by the name of
Dakshina (south). It is here that the Pitris of the three worlds have
their habitation. And, O Brahmana, it is said that a class of celestials
subsisting upon smoke alone also live there. Those celestials also that
go by the name of Viswedevas always dwell in this region along with the
Pitris. Worshipped in sacrifices in all the worlds, they are equal
sharers with the Pitris. This quarter is called the second door of Yama.
It is here that the periods allotted to men are calculated in Trutis and
Lavas.[15] In this region always dwell the celestial Rishis, the
Pitriloka Rishis, and the royal Rishis, in great happiness. Here are
religion and truth. It is here that the acts (of persons) exhibit their
fruits. This region, O best of the twice-born, is the goal of the acts of
the dead. It is this region, O best of regenerate persons, whither all
must repair. And as creatures are all overwhelmed by darkness, they
cannot, therefore, come hither in bliss. Here, O bull among regenerate
persons, are many thousands of Malevolent Rakshasas in order to be seen
by the sinful. Here, O Brahmana, in the bowers on the breast of Mandara
and in the abodes of regenerate Rishis, the Gandharvas chant psalms,
stealing away both the heart and the intellect. It was here that Raivata
(a Daitya), hearing the Sama hymns sung in a sweet voice, retired to the
woods, leaving his wife and friends and kingdom. In this region, O
Brahmana, Manu and Yavakrita's son together set a limit which Surya can
never overstep. It was here that the illustrious descendant of Pulastya,
Ravana, the king of the Rakshasas, undergoing ascetic austerities,
solicited (the boon of) immortality from the gods. It was here that (the
Asura) Vritra, in consequence of his wicked conduct, incurred the enmity
of Sakra. It is in this region that lives of diverse forms all come and
are then dissociated into their five (constituent) elements. It is in
this region, O Galava, that men of wicked deeds rot (in tortures). It is
here that the river Vaitarani flows, filled with the bodies of persons
condemned to hell. Arrived here, persons attain to the extremes of
happiness and misery. Reaching this region, the sun droppeth sweet waters
and thence proceeding again to the direction named after (Vasishtha),
once more droppeth dew, It was here that I once obtained (for food), a
prodigious elephant battling with an enormous tortoise. It was here that
the great sage Chakradhanu took his birth from Surya. That divine sage
afterwards came to be known by the name of Kapila, and it was by him that
the (sixty thousand) sons of Sagara were afflicted. It was here that a
class of Brahmanas named Sivas, fully mastering the Vedas, became crowned
with (ascetic) success. Having studied all the Vedas they at last
attained eternal salvation. In this region is the city called Bhogavati
that is ruled by Vasuki, by the Naga Takshaka and also by Airavata. They
that have to journey hither (after death) encounter here a thick gloom.
And so thick is that gloom that it cannot be penetrated by either the Sun
himself or by Agni. Worthy of worship as thou art, even thou shalt have
to pass this road. Tell me now if thou wishest to sojourn towards this
direction. Else, I listen to an account of the western direction.'"



SECTION CX

"Garuda said, 'This quarter is the favourite one of king Varuna, the
ruler of the ocean. Indeed, the lord of the waters had his origin here,
and it is hither that sovereignty lieth. And since it is here that
towards the day's end (paschat) the sun dismisseth his rays that this
quarter, O best of the twice-born ones, is called the west (paschima).
For ruling over all aquatic creatures and for the protection of the water
themselves, illustrious and divine Kasyapa installed Varuna here (as the
king of this region). Quaffing all the six juices of Varuna, the moon,
the dispeller of darkness, becometh young again in the beginning of the
fortnight. It was in the quarter, O Brahmana, that the Daityas were
routed and bound fast by the wind-god. And afflicted by a mighty tempest,
and breathing hard (as they fled), they at last laid themselves down in
this region to sleep (the sleep that knows no waking). Hither is that
mountain called Asta which is the cause of the evening twilight, and
which (daily) receiveth the sun lovingly turning towards it. It is from
this quarter that both Night and Sleep, issuing out at the close of day,
spread themselves, as if, for robbing all living creatures of half their
allotted periods of life. It was here that Sakra, beholding (his
stepmother) the goddess Diti lying asleep in a state of pregnancy, cut
off the foetus (into forty-nine parts), whence sprang the (forty-nine)
Maruts. It is towards this direction that the roots of Himavat stretch
towards the eternal Mandara (sunk in the ocean). By journeying for even a
thousand years one cannot attain to the end of those roots. It is in this
region that Surabhi (the mother of cows), repairing to the shores of the
extensive lake, adorned with golden lotuses, poureth forth her milk. Here
in the midst of the ocean is seen the headless trunk of the illustrious
Swarbhanu (Rahu) who is always bent upon devouring both sun and the moon.
Here is heard the loud chanting of the Vedas by Suvarnasiras, who is
invincible and of immeasurable energy, and whose hair is eternally green.
It is in this region that the daughter of Muni Harimedhas remained
transfixed in the welkin in consequence of Surya's injunction couched in
the words--Stop, Stop. Here, O Galava, wind, and fire, and earth, and
water, are all free, both day and night, from their painful sensations.
It is from this region that the sun's course begins to deviate from the
straight path, and it is in this direction that all the luminous bodies
(the constellations) enter the solar sphere. And having moved for
twenty-eight nights with the sun, they come out of the sun's course to
move in accompaniment with the moon. It is in this region that the rivers
which always feed the ocean have their sources. Here, in the abode of
Varuna, are the waters of the three worlds. In this region is situate the
abode of Anarta, the prince of snakes. And here is the unrivalled abode
also of Vishnu, who is without beginning and without end. In this region
is also situate the abode of the great Rishi Kasyapa, the son of Maricha.
The western quarter is thus narrated to thee in course of telling thee of
the different points. Tell me now, O Galava, towards which side, O best
of regenerate persons, shall we go?'"



SECTION CXI

"Garuda said, 'O Brahmanas, since this quarter saveth from sin, and since
one attaineth to salvation here, it is for this saying (Uttarana) power
that it is called the north (uttara). And, O Galava, because the abode of
all the treasures of the north stretches in a line towards the east and
the west, therefore is the north sometimes called the central region
(madhyama). And, O bull among the twice-born, in this region that is
superior to all, none can live that is unamiable, or of unbridled
passions, or unrighteous. Hither, in the asylum, known by the name of
Vadari, eternally dwell Krishna who is Narayana's self, and Jishnu that
most exalted, of all male beings, and Brahman (the Creator). Hither, on
the breast of Himavat always dwelleth Maheswara endued with the
effulgence of the fire that blazeth up at the end of the Yuga. As
Purusha, he sporteth here with Prakriti (the universal mother). Except by
Nara and Narayana, he is incapable of being seen by the diverse classes
of Munis, the gods with Vasava at their head, the Gandharvas, the
Yakshas, and the Siddhas. Though invested with Maya, him the eternal
Vishnu alone, of a thousand heads and thousand legs, can behold. It was
in this region that Chandramas (the moon) was installed into the
sovereignty of the entire regenerate order. It was in this region, O thou
foremost of all acquainted with Brahma, that Mahadeva first receiving her
on his head, afterwards let (the sacred stream) Ganga fall from the
heavens to the world of men. It was here that the Goddess (Uma) underwent
her ascetic austerities from her desire of obtaining Maheswara (as her
Lord). It was in this region that Kama, the wrath (of Siva), Himavat, and
Uma, all together shone brilliantly. It was here, on the breast of
Kailasa, O Galava, that Kuvera, was installed on the sovereignty of the
Rakshasas, the Yakshas, and the Gandharvas. It is in this region that
(Kuvera's gardens called) Chitraratha lie, and it is here that the asylum
of (the Munis called the) Vaikhanasas is situate. It is here, O bull
among the twice-born, that the celestial stream called Mandakini, and the
mountain Mandara are to be seen. It is here that the gardens called
Saugandhi-kanaka are always guarded by the Rakshasas. Here are many
plains covered with grassy verdure, as also the plantain forest, and
those celestial trees called the Sautanakas. It is in this, region, O
Galava, that the Siddhas, with souls ever under control and always
sporting at will, have their fit abodes, abounding with every object of
enjoyment. It is here that the seven Rishis with Arundhati may be seen.
It is here that the constellation Swati is to be seen, and it is here
that it first rises to the view. It is in this region that the Grandsire
Brahman dwelleth in the vicinity of Yajna (sacrifice embodied). It is in
this quarter that the sun, the moon, and the other luminaries are seen to
revolve regularly.

It is in this region, O foremost of Brahmanas, that those illustrious and
truth-speaking Munis called by the name of Dharma, guard the source of
the Ganges. The origin and physical features and ascetic penances of
these Munis are not known to all. The thousand dishes they use for
serving the food offered in hospitality and the edibles also they create
at will, are all a mystery, The man, O Galava, that passeth beyond the
point guarded by these Munis, is certain, O foremost of Brahmanas, to
meet with destruction. None else, O bull among Brahmanas, save the divine
Narayana, and the eternal Nara called also Jishnu, succeeded in passing
beyond the point so guarded. It is in this region that the mountains of
Kailasa lie, the abode of Ailavila (Kuvera). It is here that the ten
Apsaras known by the name of Vidyutprabha had their origin. In covering,
O Brahmana, the three worlds with three steps in the sacrifice of Vali
(the Asura king), Vishnu had covered this whole northern region; and,
accordingly, there is a spot here called Vishnupada. And it is so called
after the footprint of Vishnu caused on that occasion. Here, in this
quarter, at a place called Usiravija, by the side of the golden lake,
king Marutta performed, O foremost of Brahmanas, a sacrifice. It is here
that the brilliant and shining gold mines of Himavat exhibit themselves
to the illustrious and regenerate Rishi Jimuta. And Jimuta gave away the
whole of that wealth to the Brahmanas. And having given it away, that
great Rishi solicited them to call it after his own name. And hence that
wealth is known by the name of the Jaimuta gold. Here, in this region, O
bull among Bharatas, the regents of the worlds, O Galava, every morning
and evening, proclaim, 'What business of what person shall we do?' It is
for these, O foremost of Brahmanas, and other incidents, that the
northern region is superior to all quarters. And because this region is
superior (uttara) to all, therefore, it is called the north (uttara). The
four regions have thus, O sire, been, one after another described to thee
in details. Towards which quarter then dost thou desire to go? I am
ready, O foremost of Brahmanas, to show thee all the quarters of the
earth!'"



SECTION CXII

"Galava said, 'O Garuda, O slayer of foremost snakes, O thou of beautiful
feathers, O son of Vinata, carry me, O Tarkhya, to the east where the two
eyes of Dharma are first opened. O, take me to the east which thou hast
first described, and whither, thou hast said, the gods are always
present. Thou hast said that thither both truth and virtue reside. I
desire to meet all the gods. Therefore, O younger brother of Aruna, take
me thither, so that I may behold the gods.'

"Narada continued, 'Thus addressed, the son of Vinata replied unto that
Brahmana saying, 'Mount thou on my back.' And thereupon, the Muni Galava
rode on the back of Garuda. And Galava said, 'Thy beauty, O devourer of
snakes, as thou proceedest, seemeth to be like that of the sun himself in
the morning, that maker of the day endued with a thousand rays. And, O
ranger of the skies, thy speed is so great that the very trees, broken by
the storm caused by the flapping of thy wings, seem to pursue thee in the
course. Thou seemest, O tenant of the welkin, to drag by the storm caused
by the wings, the very Earth with all the waters of her oceans, and with
all her mountains, woods and forests. Indeed, the tempest caused by the
motion of thy wings seems to continually raise into mid air the waters of
the sea, with all their fishes and snakes and crocodiles. I see fishes
possessed of similar faces, and Timis and Timingilas and snakes endued
with human faces, all crushed by the tempest raised by thy wings. My ears
are deafened by the roar of the deep. So stunned am I that I can neither
hear nor see anything. Indeed, I have forgotten my own purpose. Slacken
thy speed, O ranger of the sky, remembering the risk to a Brahmana's
life. O sire, neither the sun, nor the cardinal points, nor the welkin
itself, is any longer perceptible to me. I see only a thick gloom around
me. The body is no longer visible to me. I see only thy two eyes, O
oviparous being, resembling two radiant gems. I cannot see either thy
body or my own. At every step, I behold sparks of fire emitted from thy
frame. Stop without delay these sparks of fire and extinguish the
dazzling radiance of thy eyes. O son of Vinata, slacken this exceeding
speed of thy course. O devourer of snakes, I have no business to go with
thee. Desist, O blessed one, I am unable to bear this speed of thine. I
have promised to give my preceptor eight hundred white steeds of lunar
effulgence, each having one ear black in hue. I see no way, O oviparous
being, of fulfilling my pledge. There is but one way that I can see, and
that is to lay down my own life. I have no wealth of my own, nor any
wealthy friend, nor can wealth, however immense, procure the
accomplishment of my object.'

"Narada continued, 'Unto Galava uttering these and many other words of
entreaty and sorrow, the son of Vinata, without slackening his speed,
laughingly replied, saying, 'Thou hast little wisdom, O regenerate Rishi,
since thou wishest to put an end to thy own life. Death can never be
brought about by one's effort. Indeed, Death is God himself. Why didst
thou not, before this, inform me of thy purpose? There are excellent
means by which all this may be accomplished. Here is this mountain called
Rishabha on the seaside. Resting here for some time and refreshing
ourselves with food, I will, O Galava, return.'"



SECTION CXIII

"Narada said, 'Alighting then on the peak of the Rishabha, the Brahmana
and the Bird beheld a Brahmana lady of the name of Sandili, engaged there
on ascetic penances. And Galava and Garuda both saluted her by bending
their heads, and worshipped her. And thereupon, the lady enquired after
their welfare and gave them seats. And having taken their seats, both of
them took the cooked food the lady offered them, after having first
dedicated it to the gods with Mantras. And having taken that food, they
laid themselves down on the ground and fell into a profound sleep. And
Garuda, from desire of leaving that place, upon awakening, found that his
wings, had fallen off. Indeed, he had become like a ball of flesh, with
only his head and legs. And beholding him come to that plight, Galava
sorrowfully enquired, saying, 'What is this condition that has overtaken
thee as the consequence of thy sojourn here? Alas, how long shall we have
to reside here? Hadst thou harboured any evil and sinful thought in thy
mind? It cannot, I am sure, be any trivial sin of which thou hast been
guilty.' Thus addressed, Garuda replied unto the Brahmana, saying,
'Indeed, O regenerate one, I entertained the thought of carrying away
this lady crowned with ascetic success from this spot to where the
Creator himself, the divine Mahadeva, the eternal Vishnu, and both Virtue
and Sacrifice personified, live together, for as I thought this lady
should live there. I shall now, from desire of doing myself good,
prostrate myself before this holy lady, and pray unto her, saying,--with
a heart full of pity, I had, indeed, entertained such a thought. Whether
I acted rightly or wrongly, even this was the wish, evidently against thy
own, that was cherished by me from my respect for thee. It behoveth thee,
therefore, to grant me forgiveness, from the nobility of thy heart.' That
lady became gratified with that prince of birds and that bull of
Brahmanas. And addressing Garuda, she said, 'Fear not, O thou of
beautiful feathers. Resume thy wings, and cast off thy fears. I was
contempted by thee, but know that I do not pardon contempt. That sinful
being who entertains contempt for me, would speedily fall away from all
blissful regions. Without a single inauspicious indication about me, and
perfectly blameless as I am, I have, in consequence of the purity of my
conduct, attained to high ascetic success. Purity of conduct beareth
virtue as its fruit. Purity of conduct beareth wealth as its fruit. It is
purity of conduct that bringeth on prosperity. And it is purity of
conduct that driveth away all inauspicious indications. Go thou, O
blessed prince of birds, whithersoever thou wishest, from this place.
Never entertain contempt for me, and take care that thou dost not
contempt women that may even be truly blamable. Thou shalt again be, as
before, invested with both strength and energy.' At these words of that
lady Garuda had his wings again, and they became even stronger than
before. And then with Sandili's leave, Garuda with Galava on his back
took his departure. But they failed to find the kind of steeds they were
in search of. And it so happened that Viswamitra met Galava on the way.
And thereupon, that foremost of speakers addressed Galava in the presence
of Vinata's son and said, 'O regenerate one, the time is already come
when thou shouldst give me the wealth thou hadst promised me of thy own
accord. I do not know what thou mayst. I have waited so long. I will wait
for some time more. Seek thou the way by which thou mayst succeed (in the
matter of thy promise).' Hearing these words, Garuda addressed cheerless
Galava who was overwhelmed with sorrow, saying, 'What Viswamitra said
unto thee before hath now been repeated in my presence. Come, therefore,
O Galava, best of Brahmanas, we will deliberate on the matter. Without
giving thy preceptor the whole of the wealth (promised by thee), thou
canst not even sit down.'



SECTION CXIV

"Narada said, 'Garuda then, that foremost of winged beings, addressed the
cheerless Galava and said, 'Because it is created by Agni, in the bowels
of the earth and augmented by Vayu, and because also the earth itself is
said to be Hiranmaya, therefore, is wealth called Hiranya. And because
wealth supports the world and sustains life, therefore, is it called
Dhana. It is for serving these ends that Dhana (wealth) exists from the
beginning in the three worlds. On that Friday, when either of the two
constellations--the Purvabhadra or the Uttarabhadra--is ascendant, Agni,
creating wealth by a fiat of his will, bestoweth it on mankind for the
increase of Kuvera's stock. The wealth that is embowelled in the Earth is
guarded by the deities called the Ajaikapats and the Ahivradnas, and also
by Kuvera. Exceedingly difficult of attainment, that wealth, therefore, O
bull among Brahmanas, is rarely attained. Without wealth there is no
chance of thy acquisition of the promised steeds. Beg thou, therefore, of
some king born in the race of some royal sage, who may, without
oppressing his subjects, crown our suit with success. There is a king
born in the lunar race, that is my friend. We shall go to him, for he,
amongst all on Earth, hath great wealth. That royal sage is known by the
name of Yayati, and he is the son of Nahusha. His prowess is incapable of
being baffled. Solicited by thee in person, and urged by me, he will give
what we seek, for he hath immense wealth, equal unto what belongeth to
Kuvera, the lord of treasures. Even thus, by accepting a gift, O learned
one, pay off thy debt to thy preceptor.' Talking thus, and thinking upon
what was best to be done, Garuda and Galava together went to king Yayati,
who was then in his capital called Pratisthana. The king received them
hospitably and gave them excellent Arghya and water to wash their feet.
And the king then asked them the cause of their advent. And thereupon
Garuda answered, saying, 'O son of Nahusha, this ocean of asceticism,
called Galava, is my friend. He had been, O monarch, a disciple of
Viswamitra for many thousand years. This holy Brahmana, when commanded by
Viswamitra to go away whithersoever he chose, addressed his preceptor at
that time, saying,--I desire to give something as preceptor's fee.
Knowing this one's resources to be poor, Viswamitra did not ask for
anything. But when he was repeatedly addressed by this Brahmana on the
subject of the tutorial fee, the preceptor, under a slight accession of
wrath, said, 'Give me eight hundred white steeds of good pedigree and of
lunar radiance, and each having one ear black in hue. If, O Galava, thou
desirest to give anything to thy preceptor, let this then be given!' It
was thus that Viswamitra endued with wealth of asceticism said unto him
in anger. And this bull among Brahmanas is on that account smarting with
great grief. Unable to fulfil that command (of his preceptor), he hath
now come to take thy shelter. O tiger among men, accepting this as alms
from thee, and filled once more with cheerfulness, he will, after paying
his preceptor's debt, devote himself again to serve ascetic penances. A
royal Rishi as thou art, and, therefore, endued with wealth of asceticism
of thy own, this Brahmana, by giving thee a portion of his wealth of
asceticism, will make thee richer in wealth of that kind. As many hairs,
O lord of men, as there are on a horse's body, so many regions of bliss,
O ruler of Earth, are attained by him that giveth away a horse in gift.
This one is as fit to accept a gift as thou art to make a gift. Let
therefore, thy gift in this instance be like milk deposited in a
conch-shell.'"



SECTION CXV

"Narada said, 'Thus addressed by Suparna in excellent words fraught with
truth, that performer of thousand sacrifices, that foremost of givers,
that liberal ruler of all the Kasis, the lord Yayati, revolving those
words in his mind and reflecting on them coolly, and seeing before him
his dear friend, Tarkshya, and that bull among Brahmanas, Galava, and
regarding the alms sought as an indication, highly praiseworthy, of
(Galava's) ascetic merit, and in view particularly of the fact that those
two came to him having passed over all the kings of the Solar race, said,
'Blessed is my life today, and the race also in which I am born, hath,
indeed, been blessed today. This very province also of mine hath equally
been blessed by thee, O sinless Tarkshya. There is one thing, however, O
friend, that I desire to say unto thee, and that is, I am not so rich now
as thou thinkest, for my wealth hath suffered a great diminution. I
cannot, however, O ranger of the skies, make thy advent here a fruitless
one. Nor can I venture to frustrate the hopes entertained by this
regenerate Rishi. I shall, therefore, give him that which will accomplish
his purpose. If one having come for alms, returneth disappointed, he may
consume the (host's) race. O son of Vinata, it is said that there is no
act more sinful than that of saying, 'I have nothing'--and thus
destroying the hope of one that cometh, saying, 'Give.' The disappointed
man whose hopes have been killed and his object not accomplished, can
destroy the sons and grandsons of the person that faileth to do him good.
Therefore, O Galava, take thou this daughter of mine, this perpetrator of
four families. In beauty, she resembleth a daughter of the celestials.
She is capable of prompting every virtue. Indeed, owing to her beauty,
she is always solicited (at my hands) by gods and men, and Asuras. Let
alone twice four hundred steeds each with a black ear, the kings of the
earth will give away their whole kingdoms as her dower. Take thou,
therefore, this daughter of mine, named Madhavi. My sole desire is that I
may have a daughter's son by her. Accepting that daughter in gift, Galava
then, with Garuda, went away, saying, 'We will again see thee'. And they
took that maiden with them. And Galava's oviparous friend addressed him,
saying, 'The means have at last been obtained whereby the steeds may be
obtained.' And saying this, Garuda went away to his own abode, having
obtained Galava's permission. And after the prince of birds had gone,
Galava, with that maiden in his company, began to think of going to some
one among the kings who would be able to give (fit) dower for the maiden.
And he first thought of that best of kings, Haryyaswa of Ikshaku's race,
who ruled at Ayodhya, was endued with great energy, possessed of a large
army consisting of four kinds of forces, had a well-filled treasury and
abundance of corn, and who was dearly loved by his subjects, and who
loved the Brahmanas well. Desirous of offspring, he was living in quiet
and peace, and engaged in excellent austerities. And the Brahmana Galava,
repairing unto Haryyaswa, said, 'This maiden, O king of kings, will
increase the family of her husband by bringing forth offspring. Accept
her from me, O Haryyaswa, as thy wife, by giving me a dower. I will tell
thee what dower thou shalt have to give. Hearing it, settle what thou
shalt do.'"



SECTION CXVI

"Narada said, 'That best of monarchs, king Haryyaswa, after reflecting
for a long while and breathing a long and hot sigh about the birth of a
son, at last said, 'Those six limbs[16] that ought to be high are high in
this maiden. Those seven, again, that ought to be slender are slender in
her. Those three, again, which ought to be deep are deep in her. And
lastly, those five that ought to be red are red in her. It seems that she
is worth being looked at by even the gods and the Asuras, and is
accomplished in all the arts and sciences. Possessed of all auspicious
signs, she will certainly bring forth many children. She is even capable
of bringing forth a son who may become an emperor. Having regard to my
wealth, tell me, O foremost of Brahmanas, what should be her dower.'
Galava said, 'Give me eight hundred steeds, born in a good country, of
lunar whiteness, and each with one ear black in hue. This auspicious and
large-eyed maiden will then become the mother of thy sons, like the
fire-stick becoming the genetrix of fire.'"

"Narada continued, 'Hearing these words, that royal sage, king Haryyaswa,
filled with sorrow, but blinded by lust, addressed Galava, that foremost
of Rishis, saying, 'I have only two hundred steeds about me of the kind
wanted by thee, although of other kinds all worthy of sacrifice, I have
many thousand moving about (in my dominions), O Galava, I desire to beget
only one son upon this damsel. Kindly grant this request of mine.'
Hearing these words of the king, that damsel said unto Galava, 'A reciter
of Brahma granted me a boon that I would after each delivery, be a maiden
again. Give me away, therefore, to this king, accepting his excellent
steeds. In this way, full eight hundred steeds may be obtained by thee
from four kings in succession, and I also may have four sons. Collect
thou the wealth intended for thy preceptor, in this way. Even this is
what I think. It depends, however, oil thee, O Brahmana, as to how thou
shouldst act.' Thus addressed by that maiden, the Muni Galava said these
words unto king Haryyaswa, 'O Haryyaswa, O best of men, accept this
damsel for a fourth part of the dower that I have settled, and beget only
one son upon her.' Taking then that maiden and worshipping Galava, the
king in due time and place had by her a son of the kind wished for. And
the son so born came to be called by the name of Vasumanas. Richer than
all the wealthy kings of the earth, and resembling one of the Vasus
themselves he became a king and giver of great wealth.

'After some time, intelligent Galava came back and approaching the
delighted Haryyaswa, said unto him, 'Thou hast, O king obtained a son.
Indeed, this child is like the sun himself in splendour. The time hath
come, O foremost of men, for me to go to some other king for alms.'
Hearing these words, Haryyaswa who was even truthful in speech and steady
in acts of manliness, and remembering that the balance of six hundred
steeds could not be made up by him, gave Madhavi back to Galava. And
Madhavi also, abandoning that blazing, kingly prosperity, and once more
becoming a maiden, followed the footsteps of Galava. And Galava too,
saying, 'Let the steeds remain with thee' then went, accompanied by the
maiden, to king Divodasa.'"



SECTION CXVII

"Narada said, 'Galava then, addressing Madhavi, said, The ruler of the
Kasis is an illustrious king known by the name of Divodasa. He is the son
of Bhimasena, is endued with great prowess, and is a mighty sovereign. O
blessed maiden, we are now going to him. Follow me slowly and grieve not.
That ruler of men is virtuous and devoted to truth and hath his passions
under control.'

"Narada Continued, 'When the muni came before that king he was received
with due hospitality by the latter. Galava, then, began to urge the
monarch for begetting a child. Thus addressed, Divodasa said, 'I heard of
all this before. Thou needest not speak much. O Brahmana. I may tell
thee, O best of Brahmanas, that as soon as I heard of this matter, my
heart was set upon it. This also is a mark of great honour to me that
passing over all other kings thou hast come to me, Without doubt, thy
object will be gained. In the matter of the steeds, O Galava, my wealth
is like that of king Haryyaswa. I shall, therefore, beget only one royal
son upon this maiden.' Hearing these words, that best of Brahmanas gave
that damsel unto the king, and, the king, thereupon, duly wedded her. And
the royal sage then sported with her, as Surya with Prabhavati, Agni with
Swaha, Vasava with Sachi, Chandra with Rohini, Yama with Urmila, Varuna
with Gauri, Kuvera with Riddhi, Narayana with Lakshmi, Sagara with
Jahnavi, Rudra with Rudrani, the Grandsire with Saraswati, Vasishtha's
son Saktri with Adrisyanti, Vasishtha with Arundhati (called also
Akshamala), Chyavana with Sukanya, Pulastya with Sandhya, Agastya with
the princess of Vidarbha Lopamudra, Satyavan with Savitri, Bhrigu with
Puloma, Kasyapa with Aditi, Richika's son Jamadagni with Renuka, Kusika's
son Viswamitra with Himavati, Vrihaspati with Tara, Sukra with Sataprava,
Bhumipati with Bhumi, Pururavas with Urvasi, Richika with Satyavati, Manu
with Saraswati, Dushyanta with Sakuntala, the eternal Dharma with Dhriti,
Nala with Damayanti, Narada, with Satyavati, Jaratkaru with Jaratkaru,
Pulastya with Pratichya, Urnayus with Menaka, Tumvuru with Rambha, Vasuki
with Satasirsha, Dhananjaya with Kamari, Rama with the princess of Videha
Sita, or Janardana with Rukmini. And unto king Divodasa, that sporting
with and taking delight in her, Madhavi bore a son named Pratardana. And
after she had borne him a son, the holy Galava came to Divodasa at the
appointed time, and said unto him, 'Let the maiden come with me, and let
the steeds also thou art to give me remain with thee, for I desire to go
elsewhere, O ruler of Earth, for dower.' Thus addressed, the virtuous
king Divodasa, who was devoted to truth, thereupon, gave back the maiden
to Galava at the appointed time.'"



SECTION CXVIII

"Narada said, 'The illustrious Madhavi, faithful to her promise,
abandoning that prosperity and once more becoming a maiden, followed the
footsteps of the Brahmana Galava. And Galava, whose heart was set upon
the accomplishment of his own business, reflecting upon what he should do
next then went to the city of the Bhojas for waiting upon king Usinara.
And arrived before that king of unbaffled prowess, Galava addressed him,
saying, 'This maiden will bear thee two royal sons. And, O king,
begetting upon her two sons equal unto the Sun and the Moon, thou mayst
attain all thy objects both here and hereafter. As her dower, however, O
thou that art conversant with every duty, thou shalt have to give me four
hundred steeds of lunar splendour, each having ear black of hue. This
effort of mine for obtaining the steeds is only on account of my
preceptor, otherwise I myself have nothing to do with them. If thou art
able to accept (my terms), do as I bid thee without any hesitation. O
royal sage, thou art now childless. Beget, O king, a couple of children.
With offspring so begot as a raft, save they Pitris and thyself also. O
royal sage, he that hath fruit in the shape of offspring to enjoy, never
falleth from heaven. Nor hath such a person to go to that frightful hell
whither the childless are doomed to go.' Hearing these and other words of
Galava, king Usinara. replied unto him, saying, 'I have heard what thou,
O Galava, hast said. My heart also is inclined to do thy bidding. The
Supreme Ordainer, however, is all-powerful. I have only two hundred
steeds of the kind indicated by thee, O best of Brahmanas. Of other
kinds, I have many thousands moving about in my dominions. I will, O
Galava, beget only one son upon her, by treading the path that hath been
told by others such as Haryyaswa and Divodasa. I will act after their
manner in the matter of the dower. O best of Brahmanas, my wealth exists
for only my subjects residing in the city and the country, and not for my
own comforts and enjoyment. That king, O virtuous one, who giveth away
for his own pleasure the wealth that belongeth to others, can never earn
virtue or fame. Let this maiden, endued with the radiance of a celestial
girl, be presented to me. I will accept her for begetting only one
child.' Hearing these and many other words that Usinara spoke, that best
of Brahmanas, Galava, then applauded the monarch and gave him the maiden.
And making Usinara accept that damsel, Galava went into the woods. And
like a righteous man enjoying the prosperity (won by his deeds), Usinara
began to sport with and enjoy that damsel in valleys and dales of
mountains by fountains and falls of rivers, in mansions, delightful
chambers, variegated gardens, forests and woods, agreeable places, and
terraces of houses. And, in due time, was born unto him a son of the
splendour of the morning sun, who afterwards became an excellent king,
celebrated by the name Sivi. And after the birth of that son, the
Brahmana Galava came to Usinara, and taking back from him the maiden
went, O king, to see the son of Vinata.'"



SECTION CXIX

"Narada said, 'Seeing Galava, Vinata's son smilingly addressed him,
saying, 'By good luck it is, O Brahmana, that I behold thee successful.'
Galava, however, hearing the words spoken by Garuda informed him that a
fourth part of the task was still un-finished.' Garuda then, that
foremost of all speakers, said unto Galava, 'Do not make any endeavour
(to obtain the remaining two hundred), for it will not succeed. In days
of yore, Richika sought at Kanyakuyja Gadhi's daughter, Satyavati, for
making her his wife.' Thereupon Gadhi, O Galava, addressing the Rishi,
said, 'O holy one, let a thousand steeds of lunar brightness, each with
one ear black of hue, be presented to me.' Thus requested, Richika said,
'So be it'. And then wending his way to the great mart of steeds
(Aswatirtha) in Varuna's abode, the Rishi obtained what he sought and
gave them unto the king. Performing a sacrifice then of the name of
Pundarika, that monarch gave away those steeds (as Dakshina) unto the
Brahmanas. The three kings to whom thou hadst applied had purchased those
horses from the Brahmanas, each to the number of two hundred. The
remaining four hundred, O best of Brahmanas, while being transported over
the river, were taken by the Vitasta.[17]Therefore, O Galava, thou canst
never have that which is not to be had. Do thou then, O virtuous one,
present unto Viswamitra this maiden as an equivalent for two hundred
steeds, along with the six hundred thou hast already obtained. Thou wilt
then, O best of Brahmanas, be freed from thy grief and crowned with
success. Galava then, saying, 'So be it,' and taking with him both the
maiden and the steeds, went with Garuda in his company unto Viswamitra.
And arrived in his presence, Galava said, 'Here are six hundred steeds of
the kind demanded by thee. And this maiden is offered as an equivalent
for the remaining two hundred. Let all these be accepted by thee. Upon
this maiden have been begotten three virtuous sons by three royal sages.
Let a fourth, foremost of all, be begotten upon her by thee. And thus let
the number of steeds, eight hundred, be regarded by thee as full, and let
me also, being freed from thy debt, go and practise ascetic penances as I
list.' Viswamitra then, beholding Galava in the company of the bird, and
that highly beautiful maiden, said, 'Why, O Galava, didst thou not give
me this maiden before? Four sons then, sanctifiers of my race, would all
have been mine alone. I accept this maiden of thine for begetting upon
her one son. As regards the steeds, let them graze in my asylum.' Saying
this, Viswamitra of great effulgence began to pass his time happily with
her, And Madhavi bore him a son of the name of Ashtaka. And as soon as
that son was born, the great Muni Viswamitra addressed him to both virtue
and profit, and gave him those six hundred steeds. Ashtaka then went to a
city, bright as the city of Soma. And Kusika's son Viswamitra also having
made over the damsel to his disciple, himself went into the Woods. And
Galava also, with his friend Suparna, having in this way succeeded in
giving his preceptor the fee he had demanded, with a cheerful heart
addressed that maiden and said, 'Thou hast borne a son who is exceedingly
charitable, and another who is exceedingly brave, and a third who is
devoted to truth and righteousness, and yet another who is a performer of
great sacrifices. O beautiful maiden, thou hast, by these sons, saved not
only thy father, but four kings and myself, also. Go now, O thou of
slender waist.' Saying this, Galava dismissed Garuda that devourer of
snakes, and returning the maiden unto her father himself went into the
woods.'"



SECTION CXX

"Narada said, 'King Yayati then, desirous again of disposing of his
daughter in Swayamvara, went to a hermitage on the confluence of the
Ganga and the Yamuna, taking Madhavi with him on a chariot, her person
decked with garlands of flowers. And both Puru and Yadu followed their
sister to that sacred asylum. And in that spot was assembled a vast
concourse of Nagas and Yakshas and human beings, of Gandharvas and
animals and birds, and of dwellers of mountains and trees and forests,
and of many inhabitants of that particular province. And the woods all
around that asylum were filled with numerous Rishis resembling Brahman
himself. And while the selection had commenced of husband, that maiden of
the fairest complexion, passing over all the bridegrooms there assembled,
selected the forest as her lord. Descending from her chariot and saluting
all her friends, the daughter of Yayati went into the forest which is
always sacred, and devoted herself to ascetic austerities. Reducing her
body by means of fasts of various kinds and religious rites and rigid
vows, she adopted the deer's mode of life And subsisting upon soft and
green grass-blades, resembling the sprouts of lapis lazuli and which were
both bitter and sweet to the taste, and drinking the sweet, pure, cool,
crystal, and very superior water of sacred mountain-streams, and
wandering with the deer in forests destitute of lions and tigers, in
deserts free from forest-conflagration, and in thick woods, that maiden,
leading the life of a wild doe, earned great religious merit by the
practice of Brahmacharya austerities.

'(Meanwhile) king Yayati, following the practice of kings before him,
submitted to the influence of Time, after having lived for many thousands
of years. The progeny of two of his sons--those foremost of men--Puru and
Yadu, multiplied greatly, and in consequence thereof, Nahusha's son won
great respect both in this and the other world. O monarch, dwelling in
heaven, king Yayati, resembling a great Rishi, became an object of much
regard, and enjoyed the highest fruits of those regions. And after many
thousands of years had passed away in great happiness, on one occasion
while seated among the illustrious royal sages and great Rishis, king
Yayati, from folly, ignorance, and pride, mentally disregarded all the
gods and Rishis, and all human beings. Thereat the divine Sakra--the
slayer of Vala--at once read his heart. And those royal sages also
addressed him saying, 'Fie, fie.' And beholding the son of Nahusha, the
questions were asked, 'Who is this person? What king's son is he? Why is
he in heaven? By what acts hath he won success? Where did he earn ascetic
merit? For what hath he been known here? Who knoweth him? The dwellers of
heaven, thus speaking of-that monarch, asked one another these questions
about Yayati, that ruler of men. And hundreds of heaven's charioteers,
and hundreds of those that kept heaven's gates, and of those what were in
charge of heaven's seats, thus questioned, all answered, 'We do not know
him.' And the minds of all were temporarily clouded, so that none
recognised the king and thereupon the monarch was soon divested of his
splendour.'"



SECTION CXXI

"Narada said, 'Removed from his place and pushed away from his seat with
heart trembling in fear, and consumed by burning remorse, with his
garlands dimmed in lustre and his knowledge clouded, shorn of his crown
and bracelets, with head swimming and every limb relaxed divested of
ornaments and robes, incapable of being recognised, sometimes not seeing
the other residents of heaven, filled with despair, and his understanding
a perfect blank, king Yayati fell headlong towards the earth. And before
the king fell down, he thought within himself, 'What inauspicious and
sinful thought was entertained by me in consequence of which I am hurled
from my place?' And all the kings there, as also the Siddhas and the
Apsaras, laughed at seeing Yayati losing his hold, and on the point of
falling down. And soon, O king, at the command of the king of the gods,
there came a person whose business it was to hurl down those whose merits
were exhausted. And coming there, he said unto Yayati, 'Extremely
intoxicated with pride, there is none whom thou hast not disregarded. In
consequence of this thy pride, heaven is no longer for thee. Thou
deservest not a residence here, O son of a king. Thou art not recognised
here, go and fall down.' Even thus the celestial messenger spoke unto
him, Nahusha's son then said, repeating the words three times, 'If fall I
must, let me fall amongst the righteous.' And saying this, that foremost
of persons that had won high regions by their acts, began to think of the
particular region whereon he should fall. Beholding meanwhile four mighty
kings, viz., Pratardana, Vasumanas, Sivi, the son of Usinara, and
Ashtaka, assembled together in the woods of Naimisha, the king fell
amongst them. And those monarchs were then engaged in gratifying the lord
of the celestials by performance of the sacrifice known by the name of
Vajapeya. And the smoke arising from their sacrificial altar reached the
very gates of heaven. And the smoke that rose thus, looked like a river
connecting both the earth and the heaven. And it resembled the sacred
stream Ganga while descending from heaven to earth. And smelling that
smoke and guiding his course by it, Yayati, the lord of the universe,
descended on the earth. And the king thus fell amongst those four lions
among rulers, who were all endued with great beauty, who were foremost of
all the performers of sacrifices, who were, indeed, his own relatives,
and who resembled the four regents of the four quarters, and looked like
four mighty sacrificial fires. And thus, in consequence of the exhaustion
of his merits, the royal sage Yayati fell amongst them. And beholding him
blazing with beauty, those kings asked him, saying, "Who art thou? Of
what race, country, or city art thou? Art thou a Yaksha, or a god, a
Gandharva, or a Rakshasa? Thou does not seem to be a human being. What
object hast thou in view?' Thus questioned, Yayati answered, 'I am the
royal sage Yayati. Fallen am I from heaven in consequence of the
expiration of my virtue. Having desired to fall amongst the righteous, I
have fallen amongst you.' The kings then said, 'O foremost of persons,
may that wish of thine, be realized. Accept thou our virtues and the
fruits of all our sacrifices.' Yayati replied saying, 'I am not a
Brahmana competent to accept a gift. On the other hand, I am a Kshatriya.
Nor is my heart inclined towards lessening the virtues of others.'

"Narada continued, 'About this time, Madhavi, in course of her
purposeless wanderings, came there. Beholding her, those monarchs saluted
her and said, 'What object hast thou in coming here? What command of
thine shall we obey? Thou deservest to command us, for all of us are thy
sons, O thou that art endued with wealth of asceticism!' Hearing these
words of theirs, Madhavi was filled with delight and approaching then her
father, she reverentially saluted Yayati. And touching the heads of all
her sons, that lady engaged in ascetic austerities said to her father,
'Being my sons these all are thy daughter's sons, O king of kings. They
are not strangers to thee. These will save thee. The practice is not new,
its origin extends to antiquity. I am thy daughter Madhavi, O king,
living in the woods after the manner of the deer. I also have earned
virtue. Take thou a moiety. And because, O king, all men have a right to
enjoy a portion of the merits earned by their offspring, it is for this
that they desire to have daughter's sons. Even this was the case with
thyself, O king (when thou madest me over to Galava).' At these words of
their mother, those monarchs saluted her, and bowing down unto also their
maternal grandsire, repeated those very words in a loud, incomparable,
and sweet voice, and making, as it were, the whole earth resounded
therewith, in order to rescue that maternal grandsire of theirs who had
fallen down from heaven. And at that time Galava also came there, and
addressing Yayati, said, 'Accepting an eighth part of my ascetic
austerities, ascend thou to heaven again.'"



SECTION CXXII

"Narada said, 'As soon as that bull among men, king Yayati was recognised
by those virtuous persons, he rose again to heaven, without having had to
touch the surface of the earth. And he regained his celestial form and
had all his anxieties entirely dispelled. And he rose again, decked with
celestial garlands and robes, adorned with celestial ornaments, sprinkled
with celestial scents, and furnished with heavenly attributes, and
without having been compelled to touch the earth with his feet.
Meanwhile, Vasumanas who was celebrated in the world for his liberality,
first addressing the king, uttered these words in a loud voice, 'The
merit that I have won on earth by my unblamable conduct towards men of
all orders, I give unto thee. Be it all thine, O king. The merit that one
winneth by liberality and forgiveness, the merit that is mine in
consequence of the sacrifices I have performed, let all that also be
thine.' After this, Pratardana, that bull among Kshatriyas, said, 'Ever
devoted to virtue as also to war, the fame that hath here been mine as a
Kshatriya, in consequence of the appellation of hero (by which I am
known),--be that merit thine. After this, Sivi, the intelligent son of
Usinara, said these sweet words, 'Unto children and women in jest,
danger, or calamity, in distress, or at dice, I have never spoken a
falsehood. By that truth which I never sacrificed ascend thou to heaven.
I can, O king, give up all objects of desire and enjoyment, my kingdom,
yea, life itself, but truth I cannot give up. By that truth, ascend thou
to heaven; that truth for which Dharma, that truth for which agni, that
truth for which he of a hundred sacrifices, have each been gratified with
me, by that truth ascend thou to heaven.' And lastly, the royal sage
Ashtaka, the offspring of Kusika's son and Madhavi, addressing Nahusha's
son Yayati who had performed many hundreds of sacrifices, said, 'I have,
O lord, performed hundreds of Pundarika, Gosava and Vajapeya sacrifices.
Take thou the merit of these. Wealth, gems, robes, I have spared nothing
for the performance of sacrifices. By that truth ascend thou to heaven.'
And that king thereupon leaving the earth, began to ascend towards
heaven, higher and higher, as those daughter's sons of his, one after
another, said those words unto him. And it was thus that those kings by
their good acts, speedily saved Yayati, who had been hurled from heaven.
It was thus that those daughter's sons born in four royal lines, those
multipliers of their races, by means of their virtues, sacrifices, and
gifts, caused their wise maternal grandfather to ascend again to heaven.
And those monarchs jointly said, 'Endued with the attributes of royalty
and possessed of every virtue, we are, O king, thy daughter's sons! (By
virtue of our good deeds) ascend thou to heaven.'"



SECTION CXXIII

"Narada said, 'Sent back to heaven by those righteous kings,
distinguished by the liberality of their sacrificial presents, Yayati
possessed of daughter's sons, dismissed them and reached the celestial
regions. Attaining to the eternal region obtained through the merit of
his daughter's sons, and adorned by his own deeds, Yayati, bathed in
shower of fragrant flowers and hugged by perfumed and delicious breezes,
blazed forth with great beauty. And cheerfully, received back into heaven
with sounds of cymbals, he was entertained with songs and dances by
various tribes of Gandharvas and Asuras. And diverse celestial and royal
Rishis and Charanas began to pay their adorations to him. And deities
worshipped him with an excellent Arghya and delighted him with other
honours. And after he had thus regained heaven and tranquillity of heart,
and had once more become freed from anxiety, the Grandsire, gratifying
him by his words said, 'Thou hadst earned the full measure I of virtue by
thy earthly deeds, and this region (that thou hadst won) is eternal, as
thy deeds are in heaven. Thou hadst, however, O royal sage, destroyed thy
acquisition by thy vanity alone, and thereby covered the hearts of all
the denizens of heaven with darkness in consequence of which none of them
could recognise thee. And since thou couldst not be recognised, thou wert
hurled hence! Saved once more by the love and affection of thy daughter's
sons, thou hast once more arrived here, and regained this unchangeable,
eternal, sacred, excellent, stable, and indestructible region won before
by thy own deeds.' Thus addressed, Yayati said, 'O holy one, I have a
doubt, which, it behoveth thee, to dispel. O Grandsire of all the worlds,
it behoveth me not to ask any one else. Great was my merit, augmented by
a (virtuous) rule over my subjects for many thousands of years and won by
innumerable sacrifices and gifts. How could merit (so great) be exhausted
so soon in consequence of which I was hurled hence? Thou knowest, O holy
one, that the regions created for me were all eternal. Why were all those
regions of mine destroyed, O thou of great effulgence? The Grandsire
answered, saying, 'Thy merit, augmented by a (virtuous) rule over thy
subjects for many thousands of years and won by innumerable sacrifices
and gifts, was exhausted by only one fault, in consequence of which thou
wert hurled (from this region). That fault, O king of kings, was thy
vanity for which thou hadst become an object of contempt with all the
residents of heaven. O royal sage, this region can never be rendered
eternal by vanity, or pride of strength, or malice, or deceitfulness, or
deception. Never disregard those that are inferior, or superior, or in
the middle station. There is not a greater sinner than he who is consumed
by the fire of vanity. Those men that will converse upon this fall and
re-ascension of thine, will, without doubt, be protected even if
overtaken by calamity.'

"Narada continued, 'O monarch, even such was the distress into which
Yayati fell in consequence of vanity, and such was the distress into
which Galava fell owing to his obstinacy. They that desire their own good
should listen to friends that wish them well. Obstinacy should never be
entertained, for obstinacy is always the root of ruin. For this reason, O
son of Gandhari, forsake vanity and wrath, O hero, make peace with the
sons of Pandu. Avoid anger, O king, that which is given away, that which
is done, the austerities that are practised, the libations that are
poured on fire, nor one of these is ever destroyed or suffereth any
diminution. None else, again, enjoyeth the fruits of these save he that
is their agent. He that succeedeth in understanding this truly superior
and excellent history, that is approved by persons of great learning as
well as by those that are freed from anger and lust, and that is enforced
by various references to scriptures and reason, obtaineth a knowledge of
virtue and profit and desire, and enjoyeth the sovereignty of the whole
world!'"



SECTION CXXIV

"Dhritarashtra said, 'O holy one, it is even so as thou, O Narada,
sayest. My wish also is precisely such, but, O holy one, I have no power
(to carry them out)!'

"Vaisampayana continued, 'The Kuru king, having said these words unto
Narada, then addressed Krishna and said, 'Thou hast, O Kesava, told me
that which leadeth to heaven, what is beneficial to the world, consistent
with virtue, and fraught with reason. I am not, however, O sire,
independent. Duryodhana never doth what is agreeable to me. Do thou,
therefore, O mighty-armed Krishna, O best of persons, strive to persuade
that foolish and wicked son of mine, who disobeyeth my commands. O
mighty-armed one, he never listeneth to the beneficial words, O
Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by
Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel
that crooked, senseless, and wicked-souled prince, of evil disposition
and sinful heart. By doing this, O Janardana, thou shalt have done that
noble act which a friend should ever do.' Thus addressed, he of Vrishni's
race, conversant with the truths of virtue and profit, approached nearer
to the ever-wrathful Duryodhana and said unto him these sweet words, 'O
Duryodhana, O best of the Kurus, listen to these words of mine, uttered
especially for thy good, as also, O Bharata, for that of thy followers,
Thou art born in a race that is distinguished for its great wisdom. It
behoveth thee to act righteously as I indicate. Possessed of learning and
endued with excellent behaviour, thou art adorned with every excellent
quality. They that are born in ignoble families, or are wicked-souled,
cruel, and shameless, they only, O sire, act in the way that seemeth
acceptable to thee. In this world, the inclinations of those only that
are righteous seem to be consistent with the dictates of virtue and
profit. The inclinations, however, of those that are unrighteous seem to
be perverse. O bull of Bharata's race, the disposition that thou art
repeatedly manifesting is of that perverse kind. Persistence in such
behaviour is sinful, frightful, highly wicked, and capable of leading to
death itself. It is besides, causeless, while, again, thou canst not, O
Bharata, adhere to it long. If by avoiding this which is productive only
of woe, thou wilt achieve thy own good, if, O chastiser of foes, thou
wilt escape from the sinful and disreputable deeds of thy brothers,
followers, and counsellors, then, O tiger among men, make peace, O bull
among the Bharatas, with the sons of Pandu who are all endued with great
wisdom and great bravery with great exertion and great learning an all of
whom have their souls under complete control. Such conduct will be
agreeable to and conducive to the happiness of Dhritarashtra who is
endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled
Kripa, Somadatta, wise Vahlika, Aswatthaman, Vikarna, Sanjaya,
Vivingsati, and of many of thy kinsmen, O chastiser of foes, and many of
thy friends also. The whole world, O sire, will derive benefit from that
peace. Thou art endued with modesty, born in a noble race, hast learning
and kindness of heart. Be obedient, O sire, to the commands of thy
father, and also of thy mother, O bull of Bharata's race. They that are
good sons always regard that to be beneficial which their fathers
command. Indeed, when overtaken by calamity, every one recollects the
injunctions of his father. Peace with the Pandavas, O sire, recommend
itself to thy father. Let it, therefore, O chief of the Kurus recommend
itself to thee also with thy counsellors. That mortal who having listened
to the counsels of friends doth not act according to them, is consumed at
the end by the consequences of his disregard, like him who swalloweth the
fruit called Kimpaka. He that from folly doth not accept beneficial
counsels, unnerved by procrastination and unable to attain his object, is
obliged to repent at last. He, on the other hand, who having listened to
beneficial counsels accepteth them at once, abandoning his opinion,
always winneth happiness in the world. He that rejects the words of
well-meaning friends, regarding those words as opposed to his interest,
but accepts words that are really so opposed, is soon subjugated by his
foes. Disregarding the opinions of the righteous he that abideth by the
opinions of the wicked, soon maketh his friends weep for him in
consequence of his being plunged into distress. Forsaking superior
counsellors he that seeketh the advice of inferior ones, soon falleth
into great distress and succeedeth not in saving himself. That companion
of the sinful, who behaveth falsely and never listeneth to good friends,
who honoureth strangers but hateth those that are his own, is soon, O
Bharata, cast off by the Earth. O bull of Bharata's race, having
quarrelled with those (the sons of Pandu), thou seekest protection from
others viz., those that are sinful, incapable, and foolish. What other
man is there on earth besides thee, who, disregarding kinsmen, that are
all mighty charioteers, and each of whom resembleth Sakra himself, would
seek protection and aid from strangers? Thou hast persecuted the sons of
Kunti, from their very birth. They have not been angry with thee, for the
sons of Pandu are indeed virtuous. Although thou hast behaved deceitfully
towards the Pandavas from their very birth, yet, O mighty-armed one,
those distinguished persons have acted generously towards thee. It
behoveth thee, therefore, O bull of Bharata's race, to act towards those
principal kinsmen of thine with equal generosity. Do not yield thyself to
the influence of wrath. O bull of Bharata's race, the exertions of the
wise are always associated with virtue, profit, and desire. If, indeed,
all these three cannot be attained, men follow at least virtue and
profit. If, again, these three are pursued separately, it is seen that
they that have their hearts under control, choose virtue; they that are
neither good nor bad but occupy a middle station, choose profit, which is
always the subject of dispute; while they that are fools choose the
gratification of desire. The fool that from temptation giveth up virtue
and pursueth profit and desire by unrighteous means, is soon destroyed by
his senses. He that speaketh profit and desire, should yet practise
virtue at the outset, for neither profit nor desire is (really)
dissociated from virtue. O king, it hath been said that virtue alone is
the cause of the three, for he that seeketh the three, may, by the aid of
virtue alone, grow like fire when brought into contact with a heap of dry
grass. O bull of Bharata's race, thou seeketh, O sire, by unrighteous
means this extensive empire, flourishing with prosperity and well-known
to all the monarchs of the earth. O king, he that behaveth falsely
towards those that live and conduct themselves righteously, certainly
cutteth down his own self, like a forest with an axe. One must not seek
to confound his understanding whose overthrow one doth not like, for, if
one's understanding is confounded, one can never devote his attention to
what is beneficial. One that hath his soul under control never, O
Bharata, disregardeth anybody in the three worlds,--no, not even the
commonest creature, far less those bulls among men, the sons of Pandu. He
that surrendereth himself to the influence of anger loseth his sense of
right and wrong. Rank growth must always be cut off. Behold, O Bharata,
this is the proof. At present, O sire, union with the sons of Pandu is
better for thee than thy union with the wicked. If thou makest peace with
them, thou mayst obtain the fruition of all thy wishes. O best of kings,
while enjoying the kingdom that has been founded by the Pandavas, thou
seekest protection from others, disregarding the Pandavas themselves.
Reposing the cares of thy state on Dussasana, Durvisaha, Karna, and
Suvala's son, thou desirest the continuance of thy prosperity, O Bharata.
These, however, are far inferior to the Pandavas in knowledge, in virtue,
in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let
alone the four I have mentioned) all these kings together, with thee at
their head, are incapable of even looking at the face of Bhima, when
angry, on the field of battle. O sire, this force consisting of all the
kings of the earth is, indeed, at thy elbow. There are also Bhishma, and
Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and
Aswatthaman, and Jayadratha. All these together are incapable of fighting
against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in
battle even by all the gods, Asuras, men, and Gandharvas. Do not set thy
heart for battle. Seest thou the man in any of the royal races of the
earth, who having encountered Arjuna in battle can return home safe and
sound? O bull of Bharata's race, what advantage is there in a universal
slaughter? Show me a single man who will defeat that Arjuna, by defeating
whom alone victory may be thine? Who will encounter that son of Pandu in
battle, who had vanquished all the celestials with the Gandharvas,
Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account
that is heard of what happened at Virata's city, touching that encounter
between one and many, is sufficient proof of this, Hopest thou to
vanquish in battle Arjuna who when excited with rage is invincible,
irresistible, ever-victorious, and undeteriorating Arjuna, that hero, who
gratified the God of gods, Siva himself in fight? With myself again as
his second when that son of Pritha will rush to the field of battle
against an enemy, who is there that is competent to challenge him then?
Can Purandara himself do so? He that would vanquish Arjuna in battle
would support the Earth on his arms, consume in rage the whole population
of the Earth, and hurl the very gods from heaven. Look at thy sons, thy
brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's
race all perish on thy account. Let not the race of Kauravas be
exterminated or reduced. O king, let not people say that thou art the
exterminator of thy race and the destroyer of its achievements. Those
mighty car-warriors, the Pandavas (if peace be made) will install thee as
the Yuvaraja, and thy father Dhritarashtra, that lord of men, as the
sovereign of this extensive empire. Do not, O sire, disregard the
prosperity that is awaiting thee and is sure to come. Giving to the sons
of Pritha half the kingdom, win thou great prosperity. Making peace with
the Pandavas and acting according to the counsels of thy friends, and
rejoicing with them, thou art sure to obtain what is for thy good for
ever and ever.'"



SECTION CXXV

"Vaisampayana said, 'Hearing, O bull of Bharata's race, these words of
Kesava, Bhishma, the son of Santanu, then said unto vindictive
Duryodhana, Krishna hath spoken to thee, desirous of bringing about peace
between kinsmen. O sire, follow those counsels, and do not yield to the
influence of wrath. If thou dost not act, O sire, according to the words
of the high-souled Kesava, neither prosperity, nor happiness nor what is
for thy good, wilt thou ever have. The mighty-armed Kesava, O sire, hath
said unto thee what is consistent with virtue and profit. Accept thou
that object, and do not, O king, exterminate the population of the earth.
This resplendent prosperity of the Bharatas amongst all the kings of the
earth, thou wilt, during the very life of Dhritarashtra, destroy through
thy wickedness, and thou wilt also, through this arrogant disposition of
thine, deprive thyself with all thy counsellors, sons, brothers, and
kinsmen, of life, if, O thou foremost of Bharata's race, thou
transgressest the words of Kesava, thy father, and of wise Vidura,--words
that are consistent with truth and fraught with benefit to thyself. Be
not the exterminator of thy race, be not a wicked man, let not thy heart
be sinful, do not tread the path of unrighteousness. Do not sink thy
father and mother into an ocean of grief.' After Bhishma had concluded,
Drona also said these words unto Duryodhana, who, filled with wrath, was
then breathing heavily, 'O sire, the words that Kesava hath spoken unto
thee are fraught with virtue and profit, Santanu's son Bhishma also hath
said the same. Accept those words, O monarch. Both of them are wise,
endued with great intelligence, with souls under control, desirous of
doing what is for thy good, and possessed of great learning. They have
said what is beneficial. Accept their words, O king, O thou possessed of
great wisdom, act according to what both Krishna and Bhishma have said. O
chastiser of foes, do not, from delusion of understanding, disregard
Madhava. They that are always encouraging thee, are unable to give thee
victory. During the time of battle they will throw the burthen of
hostility on other's necks. Do not slaughter the Earth's population. Do
not slay thy sons and brothers. Know that host is invincible in the midst
of which are Vasudeva and Arjuna. If, O Bharata, thou dost not accept the
truthful words of thy friends, Krishna and Bhishma, then, O sire, thou
wilt surely have to repent. Arjuna is even greater than what Jamadagni's
son hath described him to be. As regards Krishna, the son of Devaki, he
is incapable of being resisted by even the gods. O bull of Bharata's
race, what use is there in telling thee what is really conducive to thy
happiness and good? Everything hath now been said unto thee. Do what thou
wishest. I do not wish to say anything more unto thee, O foremost of
Bharata's race.'

"Vaisampayana continued, 'After Drona had ceased, Vidura also, otherwise
called Kshattri, casting his eyes on Duryodhana, said unto that
vindictive son of Dhritarashtra, 'O Duryodhana, O bull of Bharata's race,
I do not grieve for thee. I grieve, however, for this old couple, viz.,
Gandhari and thy father. Having thee, of wicked soul for their protector
(of whom they will shortly be deprived), they will have to wander with
anybody to look after them, and deprived also of friends and counsellors,
like a pair of birds shorn of their wings. Having begotten such a wicked
son who is the exterminator of his race, alas, these two will have to
wander over the earth in sorrow, subsisting on alms.' After this, king
Dhritarashtra, addressing Duryodhana, seated in the midst of his brothers
and surrounded by all the kings, said, 'Listen, O Duryodhana, to what the
high-souled Sauri hath said. Accept those words which are eternal, highly
beneficial and conducive to what is for thy highest good. With the aid of
this Krishna of faultless deeds, we amongst all the kings, are sure to
have all our cherished objects. Firmly united by Kesava, be reconciled, O
sire, with Yudhishthira. Seek thou this great good of the Bharatas like
unto an august ceremony of propitiation. Through Vasudeva's agency, bind
thyself closely with the Pandavas. I think, the time for that is come. Do
not let the opportunity pass away. If, however, thou disregardest Kesava,
who from a desire of achieving what is for good, is soliciting thee to
make peace, then victory will never be thine.'"



SECTION CXXVI

"Vaisampayana said, 'Hearing these words of Dhritarashtra, both Bhishma
and Drona who sympathised with the old king, again addressed disobedient
Duryodhana and said, 'As yet the two Krishnas are not accoutred in mail,
as yet Gandiva resteth inactive, as yet Dhaumya doth not consume the
enemy's strength by pouring libations on the war-fire, as yet that mighty
bowman Yudhishthira, having modesty for his ornament, doth not cast angry
glances on thy troops, so let hostility cease. As yet that mighty bowman,
Bhimasena, the son of Pritha, is not seen stationed in the midst of his
division, so let hostility cease. As yet Bhimasena, doth not, mace in
band, stalk on the field of battle, grinding (hostile) divisions, so let
peace be made with the Pandavas. As yet Bhima doth not, with his
hero-slaying mace, make the heads of warriors fighting from the backs of
elephants roll on the field of battle, like the palmyra-fruits in the
season of their ripening, so let hostility cease. As yet Nakula, and
Sahadeva, Dhrishtadyumna of Prishata's race, and Virata, and Sikhandin,
and Sisupal's son, accoutred in mail and all well-versed in arms, do not
penetrate thy ranks, like huge crocodiles penetrating the deep, and pour
their arrowy showers, so let hostility cease. As yet fierce-winged shafts
do not fall upon the delicate bodies of the assembled kings, so let
hostility cease. As yet fierce weapons made of iron and steel, shot
unerringly by mighty bowmen well-skilled in arms, endued with lightness
of hand and capable of hitting howsoever long distance, do not penetrate
the breasts of warriors, smeared with sandal and other fragrant unguents,
and adorned with golden garlands and gems, so let hostility cease. Let
that elephant among kings, Yudhishthira the Just, receive thee with an
embrace while thou salutest him bending thy head. O bull of Bharata's
race, let that king, distinguished for the liberality of his sacrificial
presents, place on thy shoulder that right arm of his, the palm of which
beareth the marks of the banner and the hook. Let him, with hands
begemmed and red, adorned with fingers, pat thy back while thou art
seated. Let the mighty-armed Vrikodara, with shoulder broad as those of
the sala tree, embrace thee, O bull of Bharata's race, and gently
converse with thee for peace. And, O king, saluted with reverence by
those three, viz., Arjuna and the Twins, smell thou their heads and
converse with them affectionately. And beholding the united with thy
heroic brothers--the sons of Pandu--let all these monarchs shed tears of
joy. Let the tidings of this cordial union be proclaimed in the cities of
all the kings. Let the Earth be ruled by thee with feelings of brotherly
affection (in thy bosom), and let thy heart be freed from the fever (of
jealousy and wrath).'"



SECTION CXXVII

"Vaisampayana said, 'Hearing in that assembly of the Kurus these words
that were disagreeable to him, Duryodhana replied unto the mighty-armed
Kesava of great fame, saying. 'It behoveth thee, O Kesava, to speak after
reflecting on all circumstances. Indeed, uttering such harsh words, thou,
without any reason, findest fault with me alone, addressed regardfully as
thou always art by the sons of Pritha, O slayer of Madhu. But dost thou
censure me, having surveyed the strength and weakness (of both sides)?
Indeed, thyself and Kshattri, the King, the Preceptor, and the Grandsire,
all reproach me alone and not any other monarch. I, however, do not find
the least fault in myself. Yet all of you, including the (old) king
himself, hate me. O repressor of foes, I do not, even after reflection,
behold any grave fault in me, or even O Kesava, any fault however minute.
In the game at dice, O slayer of Madhu, that was joyfully accepted by
them, the Pandavas were vanquished and their kingdom was won by Sakuni.
What blame can be mine as regards that? On the other hand, O slayer of
Madhu, the wealth that was won from the Pandavas then, was ordered by me,
to be returned unto them. It cannot, again, O foremost of victors, be any
fault of ours that the invincible Pandavas, were defeated once again at
dice and had to go to the Woods. Imputing what fault to us, do they
regard us as their enemies? And, O Krishna, though (really) weak, why do
the Pandavas yet so cheerfully seek a quarrel with us, as if they were
strong? What have we done to them? For what injury (done to them) do the
sons of Pandu, along with the Srinjayas, seek to slaughter the sons of
Dhritarashtra? We shall not in consequence of any fierce deed, or
(alarming) word (of theirs), bow down to them in fear, deprived of our
senses. We cannot bow down to Indra himself, let alone the sons of Pandu.
I do not, O Krishna, see the man, observant of Kshatriya virtues, who
can, O slayer of foes, venture to conquer us in battle. Let alone the
Pandavas, O slayer of Madhu, the very gods are not competent to vanquish
Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the
observance of the practices of our order, cut off with weapons in battle,
when our end comes, even that will lead us to heaven. Even this, O
Janardana, is our highest duty as Kshatriyas, viz., that we should lay
ourselves down on the field of battle on a bed of arrows. If, without
bowing to our enemies, ours be the bed of arrows in battle, that, O
Madhava, will never grieve us. Who is there, born in a noble race and
conforming to Kshatriya practices, that would from fear bow to an enemy,
desirous only of saving his life? Those Kshatriyas that desire their own
good, accept regardfully this saying of Matanga, viz., that (as regards a
Kshatriya), one should always keep himself erect, and never bow down, for
exertion alone is manliness; one should rather break at the knots than
bend. A person like me should only bow down to the Brahmanas for the sake
of piety, without regarding anybody else. (As regards persons other than
Brahmanas), one should, as long as one lives, act according to Matanga's
saying. Even this is the duty of Kshatriyas; even this is ever my
opinion. That share in the kingdom which was formerly given them by my
father shall never again, O Kesava, be obtainable by them as long as I
live. As long, O Janardana, as king Dhritarashtra liveth, both ourselves
and they, sheathing our weapons, O Madhava, should live in dependence on
him. Given away formerly from ignorance or fear, when I was a child and
dependent on others, the kingdom, O Janardana, incapable of being given
away again, shall not, O delighter of Vrishni's race, be obtainable by
the Pandavas. At present, O Kesava of mighty arms, as long as I live,
even that much of our land which may be covered by the point of a sharp
needle shall not, O Madhava, be given by us unto the Pandavas.'"



SECTION CXXVIII

"Vaisampayana said, 'Reflecting (for a moment), with eyes red in anger,
he, of Dasarha's race, addressing Duryodhana in that assembly of the
Kurus, then said these words, 'Wishest thou for a bed of heroes? Verily,
thou shalt have it, with thy consellors. Wait (for a short while), a
great slaughter will ensue. Thou thinkest, O thou of little
understanding, that thou hast committed no offence against the Pandavas?
Let the (assembled) monarchs judge. Grieved at the prosperity of the
high-souled Pandavas, thou conspirest, O Bharata, with Suvala's son about
the gambling match. O sire, how could those virtuous, honest, and
superior kinsmen of thine (otherwise) engage in such a wicked act with
the deceitful Sakuni? O thou that art endued with great wisdom, gambling
robs even the good of their understanding, and as regards the wicked,
disunion and dire consequence spring from it. It was thou who hadst
devised with thy wicked counsellors, that terrible source of calamity in
the form of the gambling match, without consulting with persons of
righteous behaviour. Who else is there, capable of insulting a brother's
wife in the way thou didst or of dragging her into the assembly and
addressing her in language thou hadst used towards Draupadi? Of noble
parentage, and endued with excellent behaviour, and dearer to them than
their very lives, the queen-consort of Pandu's sons was treated even thus
by thee. All the Kauravas know what words were addressed in their
assembly by Dussasana unto those chastisers of foes,--the sons of
Kunti,--when they were about to set out for the woods. Who is there
capable of behaving so wretchedly towards his own honest kinsmen, that
are ever engaged in the practice of virtue, that are untainted by
avarice, and that are always correct in their behaviour? Language such as
becomes only those that are heartless and despicable, was frequently
repeated by Karna and Dussasana and also by thee. Thou hadst taken great
pains to burn to death, at Varanavata, the sons of Pandu with their
mother, while they were children, although that effort of thine was not
crowned with success. After this, the Pandavas with their mother were
obliged to live for a long while, concealed in the town of Ekachakra in
the abode of a Brahmana. With poison, with snakes and cords, thou hadst,
by every means, sought the destruction of the Pandavas, although none of
thy designs was successful. With such feelings when thou hadst always
acted towards them so deceitfully, how canst thou say that thou hast not
offended against the high-souled Pandavas? Thou art not, O sinful man,
willing to give them their paternal share in the kingdom, although they
are begging it of thee. Thou shalt have to give it them, this, when
divested of prosperity, thou shalt be laid low. Having, like a heartless
fellow, done innumerable wrongs to the Pandavas and behaved so
deceitfully towards them, thou seekest now to appear in a different garb.
Though repeatedly solicited by thy parents, by Bhishma, Drona, and
Vidura, to make peace, thou dost not yet, O king, make peace. Great is
the advantage in peace, O king, both to thyself and Yudhishthira. Peace,
however, does not recommend itself to thee. To what else can it be due,
but to thy loss of understanding? Transgressing the words of thy friends,
thou canst never attain to what is for thy benefit. Sinful and
disreputable is that act, which thou, O king, art about to do.'

"Vaisampayana continued, 'While he, of Dasarha's race, was saying this,
Dussasana addressed vindictive Duryodhana and said unto him these words
in the midst of the Kurus, If, O king, thou dost not willingly make peace
with the Pandavas, verity the Kauravas will bind thee (hand and foot) and
make over thee to the son of Kunti. Bhishma, and Drona, and thy (own)
father, O bull amongst men, will make over us three, viz., Vikartana's
son, thyself, and myself, to the Pandavas!'

"Vaisampayana continued, 'Hearing these words of his brother,
Dhritarashtra's son, wicked, shameless, disobedient, disrespectful, and
vain Suyodhana, breathing heavily like a great snake rose up from his
seat in anger, and disregarding Vidura, and Dhritarashtra and the great
king Vahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and
Janardana, in fact, all of them, went out of the court, And beholding
that bull among men leave the court, his brother and all his counsellors,
and all the kings, followed him. And seeing Duryodhana rise and leave the
court in anger with his brothers, Santanu's son, Bhishma said, 'The
enemies of that person, who, abandoning both virtue and profit, followeth
the impulses of wrath, rejoice on beholding him plunged into distress at
no distant date. This wicked son of Dhritarashtra, this one unacquainted
with the true means (of accomplishing his objects), this fool that is
wrongly vain of his sovereignty, obeyeth only the dictates of wrath and
avarice. I see also, O Janardana, that the hour of all those Kshatriyas
is arrived, for all those kings, from delusion, have with their
counsellors followed Duryodhana.' Hearing these words of Bhishma, the
lotus-eyed hero of Dasarha's race, possessed of great powers, addressing
all those (that were still there) headed by Bhishma and Drona, said,
'Even this is great transgression, of which all the elders of the Kuru
race are becoming guilty, for they do not forcibly seize and bind this
wicked king in the enjoyment of sovereignty. Ye chastiser of foes, I
think the time hath come for doing this. If this is done, it may still be
productive of good. Listen to me, ye sinless ones. The words I will speak
will soon lead to beneficial results, if, indeed, ye Bharatas, ye accept
what I say in consequence of its recommending itself to you. The wicked
son, of ill-regulated soul, of the old Bhoja king, having usurped his
father's sovereignty during the latter's life-time, subjected himself to
death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives,
was slain by me in a great encounter, from desire of benefiting my
kinsmen. Ourselves with our kinsmen then, having paid due honours to
Ugrasena, the son of Ahuka, installed that extender of Bhoja's kingdom on
the throne. And all the Yadavas and Andhakas and the Vrishnis, abandoning
a single person, viz., Kansa for the sake of their whole race, have
prospered and obtained happiness. O king, when the gods and Asuras were
arrayed for battle and weapons were upraised for striking, the lord of
all creatures, Parameshthin said thus (something which applies to the
case at hand). Indeed, O Bharata, when the population of the worlds was
divided into two parties and was about to be slaughtered, the divine and
holy Cause of the universe, viz., the Creator, said, 'The Asuras and the
Daityas with the Danavas will be vanquished, and the Adityas, the Vasus,
the Rudras and other dwellers of heaven will be victorious. Indeed, the
gods, and Asuras, and human beings, and Gandharvas, and Snakes, and
Rakshasas, will in rage slaughter one another in this battle.' Thinking
so, the Lord of all creatures, Parameshthin, commanded Dharma, saying,
'Binding fast, the Daityas and the Danavas, make them over to Varuna.'
Thus addressed, Dharma, at the command of Parameshthin, binding the
Daityas and the Danavas, made them over to Varuna. And Varuna, the Lord
of the waters, having bound those Danavas, with Dharma's noose, as also
with his own, keepeth them within the depths of the ocean, always
guarding them carefully. Binding in the same way Duryodhana and Karna and
Sakuni, the son of Suvala, and Dussasana, make them over to the Pandavas.
For the sake of a family, an individual may be sacrificed. For a village,
a family may be sacrificed. For the sake of a province, a village may be
sacrificed. And lastly, for the sake of one's self, the whole earth may
be sacrificed. O monarch, binding Duryodhana fast, make peace with the
Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be
slaughtered on thy account.'"



SECTION CXXIX

"Vaisampayana said, 'Hearing these words of Krishna, king Dhritarashtra
lost no time in addressing Vidura, who was conversant with all dictates
of virtue. And the king said, 'Go, O child, unto Gandhari, possessed of
great wisdom and foresight and bring her hither. With her I will solicit
this wicked-hearted (son of mine). If she can pacify this wicked wretch,
of evil heart, we may yet be able to act according to the words of our
friend Krishna. It may be that speaking words in recommendation of peace,
she may yet succeed in pointing out the right path to this fool,
afflicted by avarice and having wicked allies, If she can dispel this
great and dreadful calamity (about to be) occasioned by Duryodhana, it
will then conduce to the attainment and preservation of happiness and
peace for ever and ever.' Hearing these words of the king, Vidura, at
Dhritarashtra's command, brought (thither) Gandhari, possessed of great
foresight. And Dhritarashtra then addressed Gandhari and said, 'Behold, O
Gandhari, this thy son of wicked soul, transgressing all my commands, is
about to sacrifice both sovereignty and life in consequence of his lust
for sovereignty. Of wicked soul and little understanding, he hath, like
one of uncultivated mind, left the court, with his sinful counsellors,
disregarding his superiors and setting at naught the words of his
well-wishers.'

"Vaisampayana said, 'Hearing these words of her husband, that princess of
great fame, Gandhari, desirous of what was highly beneficial, said these
words, 'Bring hither, without loss of time, that kingdom-coveting, sick
son of mine. He that is of uncultivated heart and sacrificeth both virtue
and profit, doth not deserve to govern a kingdom. For all that, however,
Duryodhana, who is destitute of humility hath, by every means, obtained a
kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much
to be blamed for this, for knowing well his sinfulness, thou followest
yet his counsel. That son of thine, completely possessed by lust and
wrath is now the slave of delusion, and is, therefore, incapable, O king,
of being now forcibly turned back by thee. Thou art now reaping the
fruit, O Dhritarashtra, of having made over the kingdom to an ignorant
fool of wicked soul, possessed by avarice and having wicked counsellors.
Why is the king indifferent (today) to that disunion, which is about to
take place between persons related so closely? Indeed, beholding thee
disunited with those that are thy own, thy enemies will laugh at thee.
Who is there that would use force for getting over that calamity, O king,
which can be overcome by conciliation and gift?'

"Vaisampayana continued, 'Kshattri then, and at Dhritarashtra's command,
and of his mother's also, once more caused vindictive Duryodhana to enter
the court. Expectant of his mother's words, the prince re-entered the
court, with eyes red as copper from wrath, and breathing heavily as a
snake. And beholding her son, who was treading in a wrong path, enter the
court, Gandhari rebuked him severely and said these words for bringing
about peace.'

"Gandhari said, 'O Duryodhana, attend, O dear son, to these words of mine
that are beneficial to thee as also to all thy followers,--words that
thou art competent to obey and that will conduce to thy happiness. O
Duryodhana, obey thou the words of thy well-wishers, those words, viz.,
which that best of the Bharatas--thy father--and Bhishma, and Drona, and
Kripa, and Kshattri, have spoken. If thou makest peace, thou wouldst by
that render homage to Bhishma, to thy father, to me, and to all thy
well-wishers with Drona at their head. O thou of great wisdom, nobody, O
best of the Bharatas, succeedeth by his own desire alone in acquiring and
keeping or enjoying a kingdom. One that hath not his senses under
control, cannot enjoy sovereignty for any length of time. He that hath
his soul under control and is endued with great intelligence, can rule a
kingdom. Lust and wrath wean away a man from his possessions and
enjoyments. Conquering these foes first, a king bringeth the earth under
his subjection. Sovereignty over men is a great thing. Those that are of
wicked souls may easily desire to win a kingdom, but they are not
competent to retain a kingdom (when won). He that desireth to obtain
extensive empire must bind his senses to both profit and virtue, for if
the senses are restrained, intelligence increaseth, like fire that
increaseth when fed with fuel. If not controlled, these can even slay
their possessor, like unbroken and furious horses, capable of killing an
unskilful driver. One that seeketh to conquer his counsellors without
conquering his own self, and to conquer foes without conquering his
counsellors, is soon vanquished himself and is ruined. He who conquereth
his own self first, taking it for a foe, will not seek in vain to conquer
his counsellors and enemies afterwards. Prosperity worshippeth greatly
that person who hath conquered his senses and his counsellors, who
inflicteth punishments on transgressors, who acteth after deliberation,
and who is possessed of wisdom. Lust and wrath that dwell in the body are
deprived of their strength by wisdom, like a couple of fishes ensnared in
a net with close holes. Those two in consequence of which the gods shut
the gates of heaven against one, who freed from worldly propensities is
desirous of going thither, are excited by lust and wrath. That king who
knoweth well how to conquer lust and wrath and avarice and boastfulness
and pride, can own the sovereignty of the whole earth. That king who is
desirous of gaining wealth and virtue and vanquishing his enemies, should
always be engaged in controlling his passions. Influenced by lust, or
from wrath, he that behaveth deceitfully towards his own kinsmen or
others, can never win many allies. Uniting thyself with those chastisers
of foes--the heroic sons of Pandu--who are all endued with great wisdom,
thou canst, O son, enjoy the earth in happiness. What Bhishma, the son of
Santanu, and that mighty car-warrior, Drona, have told thee is, O son,
quite true,--Krishna and Dhananjaya are invincible. Seek thou, therefore,
the protection of this mighty-armed one, this one that is not worried by
exertion, for if Kesava becometh gracious, both sides will be happy. That
min, who is not obedient to the wishes of wise and learned friends,
always seeking his prosperity, only gladdeneth his enemies. O son, there
is no good in battle, no virtue, no profit. How can it bring happiness
then? Even victory is not always certain. Do not set thy heart,
therefore, on battle. O thou of great wisdom, Bhishma and thy father and
Vahlika (formerly) gave unto the Pandavas their share (of the kingdom)
from fear. O chastiser of foes, never think of disunion with them. Thou
beholdest today the fruit of that (peaceful) cession in the fact of thy
sovereignty over the whole earth, with all its thorns removed by those
heroes. Give, O chastiser of foes, unto the son of Pandu what is their
due. If thou wishest to enjoy, with the counsellors even half (the
empire), let their share then be given unto them. Half the earth is
sufficient to yield the means of support unto thee and thy counsellors.
By acting according to the words of thy well-wishers, thou wilt, O
Bharata, win great fame. A quarrel with the sons of Pandu who are all
endued with prosperity, who have their souls under complete control, who
are possessed of great intelligence and have conquered their passions,
will only divest thee of thy great prosperity. Dispelling the wrath of
all thy well-wishers, rule thou thy kingdom as becometh thee, giving, O
bull of Bharata's race, unto the sons of Pandu the share that belongeth
to them. O son, persecution of the sons of Pandu for full thirteen years
hath been enough. Augmented by lust and wrath, quench (that fire) now, O
thou of great wisdom. Thou that covetest the wealth of the Pandavas are
not a match for them, nor this Suta's son, who is exceedingly wrathful,
nor this thy brother Dussasana. Indeed, when Bhishma and Drona and Kripa
and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be
enraged, the population of the earth will be exterminated. Under the
influence of wrath, do not, O son, exterminate the Kurus. Let not the
wide earth be destroyed for thy sake. Of little understanding as thou
art, thou thinkest that Bhishma, and Drona, and Kripa, all others will
fight (for thee) with all their might. That will never happen, for as
regards these, that are endued with self-knowledge, their affection
towards the Pandavas and yourselves is equal. If for the sake of the
sustenance they have obtained from the king (Dhritarashtra), they consent
to yield up their very lives, they will not yet be able to cast angry
glances upon king Yudhishthira. It is never seen in this world that men
acquire wealth by avarice. Give up thy avarice then, O son, and desist, O
bull of Bharat's race.'"



SECTION CXXX

"Vaisampayana said, 'Disregarding these words of grave import, spoken by
his mother, Duryodhana went away, in anger, from that place to the
presence of wicked persons. And wending away from the court, the Kuru
prince began to consult with Suvala's royal son, Sakuni, most clever in
dice. And this was the resolution which Duryodhana and Karna and Suvala's
son Sakuni, with Dussasana as their fourth, arrived at, 'This Janardana,
quick in action, seeketh, with the king Dhritarashtra and Santanu's son,
to seize us first. We, however, shall forcibly seize this tiger among
men, Hrishikesa, first, like Indra forcibly seizing Virochana's son
(Vali). Hearing that this one of Vrishni's race hath been seized, the
Pandavas will lose their heart and become incapable of exertion, like
snakes whose fangs have been broken. This mighty-armed one is, indeed,
the refuge and protection of them all. If this grantor of wishes, this
bull of all the Satwatas, be confined, the Pandavas with the Somakas will
become depressed and incapable of any exertion. Therefore, disregarding
Dhritarashtra's cries, we will seize even here this Kesava, who is quick
in action, and then fight with the foe.' After those sinful men of wicked
souls had come to this sinful resolution, highly intelligent Satyaki,
capable of reading the heart by signs, soon came to know of it. And
because of that knowledge, he soon issued out of the court, accompanied
by Hridika's son (Kritavarman). And Satyaki addressed Kritavarman,
saying, 'Array the troops soon. And accoutred in mail and with thy troops
arrayed for battle, wait thou at the entrance of the court, till I
represent this matter unto Krishna, unwearied by exertion.' Saying this,
that hero re-entered the court, like a lion entering a mountain-cave. And
he (first) informed the high-souled Kesava and then Dhritarashtra, and
then Vidura of that conspiracy. And having informed them of that
resolution, he laughingly said, 'These wicked men intended to commit an
act here, that is disapproved by the good from consideration of virtue,
profit, and desire. They will, however, never be able to actually achieve
it. These fools of sinful souls assembled together, these wretches
overwhelmed by lust, anger and yielding themselves up to wrath and
covetousness, are about to perpetrate a highly unbecoming deed. Those
wretches of little understanding and desirous of seizing the lotus-eyed,
are like idiots and children desiring to seize a blazing fire by means of
their garments.' Hearing these words of Satyaki, Vidura, endued with
great foresight, said these words unto the mighty-armed Dhritarashtra in
the midst of the Kurus, 'O king, O chastiser of foes, the hour of all thy
sons is come, for they are endeavouring to perpetrate a highly infamous
act, however incapable they may be of actually accomplishing it. Alas,
united together they desire to vanquish this younger brother of Vasava,
and seize this lotus-eyed one. Indeed, encountering this tiger among men,
this invincible and irresistible one, they will all perish like insects
in a blazing fire. If Janardana wisheth, he can send all of them, even if
they fight in a body, unto the abode of Yama, like an enraged lion
dispatching a herd of elephants. He will, however, never do any such
sinful and censurable act. This best of persons, of unfading glory, will
never deviate from virtue.' After Vidura had said these words, Kesava,
casting his eyes on Dhritarashtra, said in the midst of those
well-meaning persons, who listen to others' words, 'O king, if these
(men) desire to chastise me by using violence, permit them to chastise
me. O monarch, as regards my chastising them, for I dare chastise all of
them together that are so excited with rage, I will not, however,
perpetrate any sinful and censurable act. Coveting the possessions of the
Pandavas, thy sons will lose their own. If they desire to perpetrate such
a deed, Yudhishthira's object will then be (easily) accomplished, for,
this very day, O Bharata, seizing these with all that follow them, I can
make them over to the sons of Pritha. What is there that is difficult of
attainment by me? I will not, however, O Bharata, commit in thy presence,
O great monarch, any such censurable deed, that can proceed only from
wrath and a sinful understanding. Let it be, O king, as this Duryodhana
desireth. I give permission, O monarch, to all thy sons to do it.'

"Hearing these words (of Kesava), Dhritarashtra addressed Vidura saying,
'Quickly bring hither sinful Duryodhana, who is so covetous of
sovereignty, with his friends, counsellors, brothers, and followers. I
shall see if indeed, making one more effort I can bring him to the right
path.

'Thus addressed by Dhritarashtra, Kshattri once more caused unwilling
Duryodhana to enter the court with his brothers, and surrounded by the
kings (that followed him). King Dhritarashtra then addressed Duryodhana,
surrounded by Karna and Dussasana and all those kings, saying, 'O wretch
of accumulated sins, having for thy allies men of despicable acts,
infamous is the deed that thou, uniting with sinful friends, seekest to
do. Of little understanding, thou, infamy of thy race, one like thee
alone can seek to do an act so infamous and disapproved by the good,
however impossible it may be of being actually achieved. Uniting with
sinful allies, wishest thou to chastise this invincible and irresistible
one of eyes like lotus-leaves? Like a child wishing to have the moon,
seekest thou, O fool, to do what cannot be done by the very gods, headed
by Vasava with all their strength? Knowest thou not, that Kesava is
incapable of being withstood in battle by gods and men and Gandharvas and
Asuras and Uragas? Like the wind which none can seize of being seized
with his hands, like the moon which no hand can reach, like the Earth
which none can support on his head, Kesava is incapable by force.'

"After Dhritarashtra had said these words, Vidura (casting) his eyes on
Duryodhana, addressed that vindictive son of Dhritarashtra, saying, 'O
Duryodhana, listen now to these words of mine. At the gates of Saubha,
that foremost of monkeys, known by the name of Dwivida, covered Kesava
with a mighty shower of stones. Desirous of seizing Madhava by putting
forth all his prowess and exertion, he did not yet succeed in seizing
him. Seekest thou to apprehend that Kesava by force? When Sauri went to
Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him
there. Seekest thou to seize him by force? Slaying that Naraka in battle,
he brought away (from his city) a thousand damsels and married them all,
according to the ordinance. In the city of Nirmochana, six thousand
mighty Asuras failed to seize him with their nooses. Seekest thou to
seize that Kesava by force? While only a child, he slew Putana and two
Asuras assuming the shape of birds, and O bull of Bharata's race, he held
up the mountains of Govardhana (on his little finger) for protecting the
kine (from a continuous rain). He hath also slain Aristha, and Dhenuka
and Chanura of great strength, and Aswaraja, and Kansa, the doer of evil.
He hath slain Jarasandha, and Vakra, and Sisupala of mighty energy, and
Vana in battle, and numerous other kings also have been slain by him. Of
immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and
on the occasion of bringing (down from the celestial regions) the
(heavenly flower called) Parijata, he defeated the lord of Sachi himself.
While floating on the vast deep, he slew Madhu and Kaitabha, and in
another birth he slew Hayagriva (Horse-necked). He is the maker of
everything but is himself made by none. He is the Cause of all power.
Whatever Sauri wisheth, he accomplisheth without any effort. Knowest thou
not sinless Govinda, of terrible prowess and incapable of deterioration?
This one, resembling an angry snake of virulent poison, is the
never-ending source of energy. In seeking to use violence towards
Krishna, endued with mighty arms and unwearied by exertion, thou wilt,
with all thy followers, perish like an insect failing into fire.'"



SECTION CXXXI

"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer of
hostile divisions, endued with great energy, addressed Dhritarashtra's
son, Duryodhana, and said, 'From delusion, O Suyodhana, thou regardest me
to be alone, and it is for this, O thou of little understanding, that
thou seekest to make me a captive after vanquishing me by violence. Here,
however, are all the Pandavas and all the Vrishnis and Andhakas. Here are
all the Adityas, the Rudras, and the Vasus, with all the great Rishis.
Saying this Kesava, that slayer of hostile heroes burst out into a loud
laughter. And as the high-souled Sauri laughed, from his body, that
resembled a blazing fire, issued myriads of gods, each of lightning
effulgence, and not bigger than the thumb. And on his forehead appeared
Brahman, and on his breast Rudra. And on his arms appeared the regents of
the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the
Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And
myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same
measure and form, issued thence. And from his two arms issued Sankarshana
and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama
stood on his left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty
weapons upraised. And on his diverse arms were seen the conch, the
discus, the mace, the bow called Saranga, the plough, the javelin, the
Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking. And from his eyes and nose and ears and every part
of his body, issued fierce sparks of fire mixed with smoke. And from the
pores of his body issued sparks of fire like unto the rays of the sun.
And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma, and
Vidura, endued with great intelligence, greatly blessed Sanjaya, and the
Rishis, possessed of wealth of asceticism, for the divine Janardana gave
unto them this divine sight on the occasion. And beholding in the (Kuru)
court that highly wonderful sight, celestial drums beat (in the sky) and
a floral shower fell (upon him). And the whole Earth trembled (at the
time) and the oceans were agitated. And, O bull of the Bharata's race,
all the denizens of the earth were filled with great wonder. Then that
tiger among men, that chastiser of foes, withdrew that divine and highly
wonderful, and extremely varied and auspicious form. And arm-in-arm with
Satyaki on one side and Hridika's son (Kritavarman) on the other, and
obtaining permission of the Rishis, the slayer of Madhu went out. And
during the uproar that then took place, the Rishis, Narada and others
vanquished, for repairing to their respective places. And this also was
another wonderful incident that happened. And seeing that tiger among men
leave the court, the Kauravas with all the kings followed him, like the
gods following Indra. Sauri, however, of immeasurable soul, without
bestowing a single thought on those that followed him, issued from the
court, like a blazing fire mixed with smoke. And he beheld (at the gate
his charioteer) Daruka waiting with his large white car, furnished with
rows of tinkling bells, decked with golden ornaments, and endued with
great speed, the clatter of whose wheels resounded like the rumbling of
the clouds, and which was covered all over with white tiger-skins, and
unto which were harnessed his steeds Saivya (and others). And there also
appeared, mounted on his car, that favourite hero of Vrishnis, the mighty
car-warrior Kritavarman, the son of Hridika. And that chastiser of foes,
Sauri, who had his car ready, was about to depart, king Dhritarashtra
addressed him once more and said, 'O grinder of foes, thou hast seen, O
Janardana, the power I wield over my sons! Thou hast, indeed, witnessed
all with thy own eyes. Nothing now is unknown to thee. Seeing me
endeavour to bring about peace between the Kurus, and the Pandavas, in
fact, knowing the state (in which I am), it behoveth thee not to
entertain any suspicion regarding me. O Kesava, I have no sinful feelings
towards the Pandavas. Thou knowest what words have been spoken by me to
Suyodhana. The Kauravas and all the kings of the Earth, also know, O
Madhava, that I have made every endeavour to bring about peace.'

"Vaisampayana continued, 'The mighty-armed Janardana then addressed
Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and
said, 'Ye have yourselves witnessed all that hath happened in the
assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated
wretch, left the court from anger, and how king Dhritarashtra also
describeth himself to be powerless. With the permission of you all, I
shall now go back to Yudhishthira.' Saluting them, that bull amongst men,
Sauri then mounted his car and set out. And those heroic bulls amongst
the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and
Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior
Yuyutsu, all began to follow him. And Kesava, on his large white car,
furnished with rows of tinkling bells, proceeded then, in the very sight
of the Kurus, to the abode of his paternal aunt (Kunti).'"



SECTION CXXXII

"Vaisampayana said, 'Entering her abode and worshipping her feet, Kesava
represented to her briefly all that had transpired in the assembly of the
Kurus. And Vasudeva said, 'Diverse words, worthy of being accepted and
fraught with reasons, were said both by myself and the Rishis, but
Duryodhana accepted them not. As regards Suyodhana and his followers,
their hour is come. With thy leave now, I shall speedily repair unto the
Pandavas. What should I say unto the Pandavas as thy instructions to
them? Tell me that, O thou endued with great wisdom. I desire to hear thy
words.'

"Kunti said, 'O Kesava, say unto king Yudhishthira of virtuous soul these
words, 'Thy virtue, O son, is decreasing greatly. Do not act vainly. O
king, like a reader of the Vedas incapable of catching their real
meaning, and, therefore, truly unlearned. Thy understanding, affected by
only the words of the Vedas, vieweth virtue alone. Cast thy eyes on the
duties of thy own order, as ordained by the Self-create. For all ruthless
deeds and for the protection of the people, from his (Brahmana's) arms
was created the Kshatriya, who is to depend upon the prowess of his own
arms. Listen, an instance is cited in this connection, that hath been
heard by me from the aged. In days of yore, Vaisravana, having been
gratified, made a gift of this Earth to the royal sage Muchukunda. The
latter without accepting the gift, said, 'I desire to enjoy that
sovereignty which is won by prowess of arms.' At this, Vaisravana was
highly delighted and filled with wonder. King Muchukunda then, fully
observing the duties of the Kshatriya order ruled this earth, having
conquered it by the prowess of his arms. Then again, a sixth part of the
virtue, practised by subjects well-protected by the king, is obtained, 'O
Bharata, by the king. The virtue again that the king himself practiseth
conferreth godhead on him, while if he perpetrateth sin, he goeth to
hell. The penal code properly applied by the ruler, maketh the four
orders adhere to their respective duties, and leadeth to an acquisition
(by the ruler himself) of virtue (profit, and salvation). When the king
properly abideth by the penal code, without making any portion of it a
dead letter, then that best of periods called the Krita Yuga setteth in.
Let not this doubt be thine, viz., whether the era is the cause of the
king, or the king the cause of the era, for (know this to be certain
that) the king is the cause of the era. It is the king that createth the
Krita, the Treta, or the Dwapara age. Indeed, it is the king that is the
cause of also the fourth Yuga (viz., the Kali). That king who causeth the
Krita age to set in, enjoyeth heaven exceedingly. That king who causeth
the Treta age to set in, doth enjoy heaven but not exceedingly. For thus
causing the Dwapara age to set in, a king enjoyeth heaven according to
his due. The king, however, who causeth the Kali age to set in, earneth
sin exceedingly. Thereupon, that king of wicked deeds resideth in hell
for countless years. Indeed, the king's sins affect the world, and the
world's sins affect him. Observe thou those kingly duties of thine that
befit thy ancestry. That is not the conduct of a royal sage in which thou
wishest to abide. Indeed, he that is stained by weakness of heart and
adhereth to compassion, and is unsteady, never obtaineth the merit born
of cherishing his subjects with love. That understanding according to
which thou art now acting was never wished (to thee) by Pandu, or myself,
or thy grandsire, while we uttered blessings on thee before; sacrifice,
gift, merit, and bravery, subjects and children, greatness of soul, and
might, and energy, these were always prayed by me for thee. Well-wishing
Brahmanas duly worshipped and gratified the gods and the Pitris for your
long life, wealth, and children, by adding Swaha and Swadha. The mother
and the father, as also the gods always desire for their children
liberality and gift and study and sacrifice and sway over subjects.
Whether all this be righteous or unrighteous, you are to practise it, in
consequence of your very birth. (Behold, O Krishna, so far from doing all
this), though born in a high race, they are yet destitute of the very
means of support, and are afflicted with misery. Hungry men, approaching
a brave and bountiful monarch, are gratified, and live by his side. What
virtue can be superior to this? A virtuous person, upon acquiring a
kingdom, should in this world make all persons his own, attaching some by
gift, some by force, and some by sweet words. A Brahmana should adopt
mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn
wealth; and a Sudra should serve the other three. Mendicancy, therefore,
is forbidden to thee. Nor is agriculture suited to thee. Thou art a
Kshatriya and therefore, the protector of all in distress. Thou art to
live by the prowess of thy arms. O thou of mighty arms, recover thy
paternal share of the kingdom which thou hast lost, by conciliation, or
by working disunion among thy foes, or by gift of money or violence, or
well-directed policy. What can be a matter of greater grief than that I,
deprived of friends, should live upon food supplied by others, after
having brought thee forth, thou enhancer of the joys of friends? Fight,
according to the practices of kings. Do not sink thy ancestors (in
infamy). With thy merit worn out, do not, with thy younger brothers,
obtain a sinful end.'"



SECTION CXXXIII

"Kunti said, 'In this connection, O chastiser of foes, is cited an old
story of the conversation between Vidula and her son. It behoveth thee to
say unto Yudhishthira anything that can be gathered from this or anything
more beneficial than that.

'There was a high-born dame of great foresight, named Vidula. She was
famous, slightly wrathful, of crooked disposition, and devoted to
Kshatriya virtues. Well-educated, she was known to all the kings of the
earth. Of great learning, she had listened to the speeches and
instructions of diverse mien. And the princess Vidula, one day, rebuked
her own son, who, after his defeat by the king of the Sindhus, lay
prostrate with heart depressed by despair. And she said, 'Thou art not my
son, O enhancer of the joys of foes. Begotten thou hast not been by
myself and thy father! Whence hast thou come? Without wrath as thou art,
thou canst not be counted as a man. Thy features betray thee to be a
eunuch. Sinkest thou in despair as long as thou livest? If thou art
desirous of thy own welfare, bear thou the burthen (of thy affairs on thy
shoulders), Do not disgrace thy soul. Do not suffer it to be gratified
with a little. Set thy heart on thy welfare, and be not afraid. Abandon
thy fears. Rise, O coward. Do not lie down thus, after thy defeat,
delighting all thy foes and grieving the friends, and reft of all sense
of honour. Little streams are filled up with only a quantity of water.
The palms of a mouse are filled with only a small quantity. A coward is
soon gratified, with acquisitions that are small. Rather perish in
plucking the fangs of a snake than die miserable like a dog. Put forth
thy prowess even at the risk of thy life. Like a hawk that fearlessly
rangeth the sky, do thou also wander fearlessly or put forth thy prowess,
or silently watch thy foes for an opportunity. Why dost thou lie down
like a carcass or like one smitten by thunder? Rise, O coward, do not
slumber after having been vanquished by the foe. Do not disappear from
the sight of all so miserably. Make thyself known by thy deeds. Never
occupy the intermediate, the low, or the lowest station. Blaze up (like a
well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment,
but never smoulder from desire, like a flameless fire of paddy chaff. It
is better to blaze up for a moment than smoke for ever and ever. Let no
son be born in a royal race, who is either exceedingly fierce or
exceedingly mild. Repairing to the field of battle and achieving every
great feat that is possible for man to achieve, a brave man is freed from
the debt he oweth to the duties of the Kshatriya order. Such a person
never disgraceth his own self. Whether he gaineth his object or not, he
that is possessed of sense never indulgeth in grief. On the other hand,
such a person accomplisheth what should be next done, without caring for
even his life. Therefore, O son, display thy prowess, or obtain that end
which is inevitable. Why, Indeed, dost thou live, disregarding the duties
of thy order? All thy religious rites, O eunuch, and all thy achievements
are gone. The every root of all thy enjoyments is cut off. What for then
dost thou live? If fall and sink one must, he should seize the foe by the
hips (and thus fall with the foe). Even if one's roots are cut off, he
should not yet give way to despair. Horse of high mettle put forth all
their prowess for dragging or bearing heavy weights. Remembering their
behaviour, muster, all thy strength and sense of honour. Know also in
what thy manliness consists. Exert thyself in raising that race which
hath sunk, in consequence of thee. He that hath not achieved a great feat
forming the subject of men's conversation, only increaseth the number of
population. He is neither man nor woman. He whose fame is not founded in
respect of charity, asceticism, truth, learning and acquisition of
wealth, is only his mother's excreta. On the other hand, he that
surpasseth others in learning, asceticism, wealth, prowess, and deeds, is
(truly) a man. It behoveth thee not to adopt the idle, wretched,
infamous, and miserable profession of mendicancy that is worthy only of a
coward. Friends never derive any happiness on obtaining that weak person
for a friend, at whose sight foes are delighted, who is despised by men,
who is without seats and robes, who is gratified with small acquisitions,
who is destitute, and who hath no courage, and is low. Alas, exiled from
our kingdom, driven from home, deprived of all means of enjoyment and
pleasure, and destitute, of resources, we shall have to perish from want
of the very means of life! Misbehaving in the midst of those that are
good, and the destroyer of thy race and family, by bringing thee forth, O
Sanjaya, I have brought forth Kali himself in the shape of a son. Oh, let
no woman bring forth such a son (as thou) that art without wrath, without
exertion, without energy, and that art the joy of foes. Do not smoulder.
Blaze thou up, effectively displaying thy prowess. Slay thy foes. For but
a moment, for ever so small a space of time, blaze thou up on the heads
of thy enemies. He is a man who cherisheth wrath and forgiveth not. He,
on the other hand, who is forgiving and without wrath, is neither a man
nor woman. Contentment and softness of heart and these two, viz., want of
exertion and fear, are destructive of prosperity. He that is without
exertion never winneth what is great. Therefore, O son, free thyself, by
thy own exertions, from these faults that lead to defeat and downfall.
Steel thy heart and seek to recover thy own. A man is called Purusha
because he is competent to trouble his foe (param). He, therefore, who
liveth like a woman is misnamed Purusha (man). A brave king of mighty
strength, and who moveth like a lion, may go the way of all creatures.
The subjects, however, that reside in his dominions do not yet become
unhappy. That king, who, disregarding his own happiness and pleasures,
seeketh the prosperity of his kingdom, succeedeth soon in gladdening his
counsellors and friends.'

"Hearing these words, the son said, 'If thou dost not behold me, of what
use would the whole earth be to thee, of what use thy ornaments, of what
use all the means of pleasure and even life itself?' The mother said,
'Let those regions be obtained by our foes which belong to those that are
low. Let those again that are friends go to those regions which are
obtainable by persons whose souls are held in respect. Do not adopt the
course of life that is followed by those wretched persons, who, destitute
of strength, and without servants and attendants (to do their bidding)
live upon the food supplied by others. Like the creatures of the earth
that depend on the clouds, or the gods depending on Indra, let the
Brahmanas and thy friends all depend on thee for their sustenance. His
life, O Sanjaya, is not vain on whom all creatures depend for their
sustenance, like birds repairing to a tree abounding with ripe fruits.
The life of that brave man is, indeed, praiseworthy, through whose
prowess friends derive happiness, like the gods deriving happiness
through the prowess of Sakra. That man who liveth in greatness depending
on the prowess of his own arms, succeedeth in winning fame in this world
and blessed state in the next!'"



SECTION CXXXIV

"Vidula said, 'If, having fallen into such a plight, thou wishest to give
up manliness, thou shalt then have, in no time, to tread the path that is
trod by those that are low and wretched. That Kshatriya, who, from desire
of life, displayeth not his energy according to the best of his might and
prowess, is regarded as a thief. Alas, like medicine to a dying man,
these words that are fraught with grave import, and are proper and
reasonable, do not make any impression on thee! It is true, the king of
the Sindhus hath many followers. They are, however, all discounted. From
weakness, and ignorance of proper means, they are waiting for the
distress of their master (without being able to effect a deliverance for
themselves by their own exertions). As regards others (his open enemies),
they will come to thee with their auxiliaries if they behold thee put
forth thy prowess. Uniting with them, seek refuge now in mountain
fastness, waiting for that season when calamity will overtake the foe, as
it must, for he is not free from disease and death. By name thou art
Sanjaya (the victorious). I do not, however, behold any such indication
in thee. Be true to thy name. Be my son. Oh, do not make thy name untrue.
Beholding thee while a child, a Brahmana of great foresight and wisdom,
said, 'This one falling into great distress will again win greatness.'
Remembering his words, I hope for thy victory. It is for that, O son, I
tell thee so, and shall tell thee again and again. That man who pursueth
the fruition of his objects according to the ways of policy and for the
success of whose objects other people strive cordially, is always sure to
win success. Whether what I have is gained or lost, I will not desist,
with such a resolve, O Sanjaya, O learned one, engage in war, without
withdrawing thyself from it. Samvara hath said, 'There is no more
miserable state than that in which one is anxious for his food from day
to day.' A state such as his hath beer said to be more unhappy than the
death of one's husband and sons. That which hath been called poverty is
only a form of death. As regards myself, born in a high race, I have been
transplanted from one take into another. Possessed of every auspicious
thing, and worshipped by my husband, my power extended over all. Staying
in the midst of friends, our friends formerly beheld me decked in costly
garlands and ornaments, with body well-washed, attired in excellent
robes, and myself always cheerful. When thou wilt behold both me and thy
wife weakened (from want of food), thou wilt then, O Sanjaya, scarcely
desire to live. Of what use will life be to thee when thou wilt behold
all our servants engaged in attending on us, our preceptors and our
ordinary and extraordinary priests, leaving us from want of sustenance?
If, again, I do not now see in thee those laudable and famous
achievements in which thou wert formerly engaged, what peace can my heart
know? If I have to say--Nay--to a Brahmana, my heart will burst, for
neither I nor my husband ever said--Nay--to a Brahmana before. We were
the refuge of others, without ourselves having ever taken refuge with
others. Having been such, if I have to support life by depending on
another, I will surely cast off my life. Be thou our means of crossing
the ocean that is difficult to cross. In the absence of boats, be thou
our boat. Make for us a place where place there is none. Revive us that
are dead. Thou art competent to encounter all foes if thou dost not
cherish the desire of life. If, however, thou art for adopting this mode
of life that is fit only for a eunuch, then with troubled soul and
depressed heart it would be better for thee to sacrifice thy life. A
brave man winneth fame by slaying even a single foe. By slaying Vritra,
Indra became the great Indra and acquired the sovereignty of all the gods
and the cup for drinking Soma, and the lordship of all the worlds.
Proclaiming his name in battle, challenging his foes accoutred in steel,
and grinding or slaying the foremost warriors of hostile ranks, when a
hero winneth far-extending fame in fair fight, his enemies then are
pained and bow down unto him. They that are cowards become helpless and
contribute by their own conduct to bestow every object of desire on those
that are skilled and brave and that fight reckless of their lives.
Whether kingdoms be overtaken by mighty ruin, or whether life itself be
endangered, they that are noble never desist till they exterminate the
foes within their reach. Sovereignty is either the door of heaven or
Amrita. Regarding it as one of these, and bearing it in mind that is now
shut against thee, fall thou like a burning brand in the midst of thy
foes. O king, slay thy foes in battle. Observe the duties of thy order.
Let me not behold thee cheerless, O enhancer of the fears of thy foes.
Let me not in dejection behold thee standing in misery, surrounded by our
sorrowing selves and rejoicing foes. Rejoice, O son, and make thyself
happy in the possession of wealth in the company of the daughters of the
Sauviras and do not, in weakness of heart, be ruled over by the daughters
of the Saindhavas. If a young man like thee, who is possessed of beauty
of person, learning and high birth, and world-wide fame, acteth in such
unbecoming a way, like a vicious bull in the matter of bearing its
burthen, then that, I think, would be equal to death itself. What peace
can my heart know if I behold thee uttering laudatory speeches in honour
of others or walking (submissively) behind them? Oh, never was one born
in this race that walked behind another. O son, it behoveth thee not to
live as a dependant on another. I know what the eternal essence of
Kshatriya virtues is as spoken of by the old and the older ones and by
those coming late and later still. Eternal and unswerving, it hath been
ordained by the Creator himself. He that hath, in this world, been born
as a Kshatriya in any high race and hath acquired a knowledge of the
duties of that order, will never from fear or the sake of sustenance, bow
down to any body on earth. One should stand erect with courage and not
bow down, for exertion is manliness. One should rather break in the
joints than yield in this world here to any body. A high-souled Kshatriya
should always roam like an infuriated elephant. He should, O Sanjaya, bow
down unto Brahmanas only, for the sake of virtue. He should rule over all
other orders, destroying all evil-doers. Possessed of allies, or
destitute of them, he should be so as long as he liveth.'"



SECTION CXXXV

"Kunti said, 'Hearing these words of his mother the son said, O ruthless
and wrathful mother, O thou that thinkest highly of martial heroism, thy
heart is surely made of steel beat into that shape. Fie on Kshatriya
practices, in accordance with which thou urgest me to battle, as if I
were a stranger to thee, and for the sake of which thou speakest to
me--thy only son--such words as if thou wert not my mother. If thou
beholdest me not, if thou art dissociated with me--thy son, of what use
then would the whole earth be to thee, of what use all thy ornaments and
all the means of enjoyment, indeed, of what use would life itself be to
thee?'

"The mother said, 'All the acts of those that are wise, are (undertaken),
O son, for the sake of virtue and profit. Eyeing these (virtue and
profit) only, I urge thee, O Sanjaya, to battle. The fit hour hath come
for exhibiting thy prowess. If at such a time thou dost not resort to
action, then disrespected by the people thou wouldst do that which would
be most disagreeable to me. If, O Sanjaya, thou art about to be stained
with infamy and I do not (from affection) tell thee anything, then that
affection, worthless and unreasonable, would be like that of the
she-ass's for her young. Do not tread the path that is disapproved by the
wise and adopted by the fool. Great is the ignorance here. Innumerable
creatures of the world have taken refuge in it. If thou, however,
adoptest the behaviour of the wise, thou wilt then be dear to me. Indeed,
if thou hast recourse to virtue and profit, if with God above thou
reliest upon human exertion, if thy conduct becometh like that of the
good, then it is by this and not by any other means that thou wilt become
dear to me. He that taketh delight in sons and grandsons that are
well-instructed (enjoyeth a delight that is real). He, on the other hand,
that taketh delight in a son who is destitute of exertion, refractory,
and wicked minded, hath not the very object accomplished for which a son
is desired. Those worst of men that never do what is proper and always do
what is censurable, do not obtain happiness here or hereafter. A
Kshatriya, O Sanjaya, hath been created for battle and victory. Whether
he winneth or perisheth, he obtaineth the region of Indra. The happiness
that a Kshatriya obtaineth by reducing his foes to subjection is such
that the like of it doth not exist in heaven in the sacred region of
Indra. Burning with wrath, a Kshatriya of great energy, if vanquished
many times, should wait desiring to vanquish his foes. Without either
casting away his own life or slaying his foes, how can he obtain peace of
mind by any other course? He that is possessed of wisdom regardeth
anything little as disagreeable. Unto that person to whom anything little
becomes agreeable, that little (ultimately) becometh a source of pain.
The man that hath not what is desirable soon becometh wretched. Indeed,
he soon feeleth every want and is lost like the Ganga on entering the
ocean.'

"The son said, 'Thou shouldst not, O mother, give expression to such
views before thy son. Show him kindness now, staying by his side, like a
silent and dumb being.'

"The mother said, 'Great is my gratification since thou sayest so. I who
may be urged (by thee to what is my duty) am thus urged by thee. I shall,
therefore, urge thee more (for doing what thou shouldst do). I will,
indeed, honour thee then when I will behold thee, crowned with complete
success after the slaughter of all the Saindhavas.'

"The son said, 'Without wealth, without allies, how can success and
victory be mine? Conscious of this exceedingly miserable state of mine, I
have myself abstained from desire of kingdom, like an evil-doer
abstaining from desire of heaven. If, therefore, O thou of mature wisdom,
thou seest any means (by which all this can be effected), speak fully of
it to me as I ask thee, for I shall do all that thou mayst command me to
do.'

"The mother said, 'Do not disgrace thy soul, O son, by anticipations of
failure. Objects unattained have been attained; while those attained have
been lost. The accomplishment of objects should never be sought with
wrath and folly. In all acts, O son, the attainment of success is always
uncertain. Knowing that success is uncertain, people still act, so that
they sometimes succeed, and sometimes do not. They, however, who abstain
from action, never obtain success. In the absence of exertion, there is
but one result, viz., the absence of success. There are, however, two
results in the case of exertion, viz., the acquisition of success or its
non-acquisition. He, O prince, who hath settled beforehand that all acts
are uncertain in respect of their results, maketh both success and
prosperity unattainable by himself. This will be,--with such a belief
should one, casting off all sloth, exert and wake up and address himself
to every act. That wise king, who, O son, engageth in acts, having
performed all auspicious rites and with the gods and the Brahmanas on his
side, soon winneth success. Like the sun embracing the east, the goddess
of prosperity embraceth him. I see thou hast shown thyself fit for the
various suggestions and means and encouraging speeches thou hast had from
me. Display (now) thy prowess. It behoveth thee to win, by every
exertion, the object thou hast in view. Bring together to thy own side
those that are angry (with thy foes), those that are covetous, those that
have been weakened (by thy foes), those that are jealous (of thy foes),
those that have been humiliated (by them), those that always challenge
(them) from excess of pride, and all others of this class. By this means
thou wilt be able to break the mighty host (of thy enemy) like an
impetuous and fierce-rising tempest scattering the clouds. Give them (thy
would be allies) wealth before it is due, seek their food, be up and
doing, and speak sweetly unto them all. They will then do the good, and
place thee at their head. When the enemy cometh to know that his foe hath
become reckless of his life, then is he troubled on the latter's account,
from a snake living in his chamber? If, knowing one to be powerful, one's
enemy doth not strive to subjugate him, he should at least make one
friendly by the application of the arts of conciliation, gift, and the
like. Even that would be tantamount to subjugation. Obtaining a respite
by means of the art of conciliation, one's wealth may increase. And if
one's wealth increaseth, one is worshipped and sought as a refuge by
one's friends. If, again, one is deprived of wealth, one is abandoned by
friends and relatives, and more than that mistrusted and even despised by
them. It is perfectly impossible for him to ever regain his kingdom, who,
having united himself with his foe, liveth confidently.'"



SECTION CXXXVI

"The mother said, 'Into whatever calamity a king may fail, he should not
still betray it. Beholding the king afflicted with fright, the whole
kingdom, the army, the counsellors, all yield to fear, and all the
subjects become disunited. Some go and embrace the side of the enemy;
others simply abandon the king; and others again, that had before been
humiliated, strive to strike. They, however, that are intimate friends
wait by his side, and though desiring his welfare yet from inability to
do anything wait helplessly, like a cow whose calf hath been tethered. As
friends grieve for friends that are plunged into distress, so those
well-wishers also grieve upon beholding their lord plunged into grief.
Even thou hast many friends whom thou hadst worshipped before. Even thou
hast many friends after thy heart, who feel for thy kingdom and who
desire to take a state of thy calamities on themselves. Do not frighten
those friends, and do not suffer them to abandon thee on beholding thee
afflicted with fear. Desiring to test thy might, manliness, and
understanding, and wishing also to encourage thee, I have said all this
for enhancing thy energy. If thou understandest what I have said, and if
all I have said appears proper and sufficient, then, O Sanjaya, muster
thy patience and gird up thy lions for victory. We have a large number of
treasure-houses unknown to thee. I alone know of their existence, and no
other person. I will place all these at thy disposal. Thou hast also, O
Sanjaya, more than one friend who sympathise with thee in thy joys and
woes, and who, O hero, never retreat from the field of battle. O grinder
of foes, allies such as these, always play the part of faithful
counsellors to a person who seeketh his own welfare and desireth to
acquire what is agreeable to himself.'

"Kunti continued, 'Hearing this speech of his mother fraught with
excellent words, and sense, the despair that had overtaken Sanjaya's
heart left instantly, although that prince was not gifted with great
intelligence. And the son said, 'When I have thee that are so observant
of my future welfare for my guide, I shall certainly either rescue my
paternal kingdom that is sunk in water or perish in the attempt. During
thy discourse I was almost a silent listener. Now and then only I
interposed a word. It was, however, only with the view of drawing thee
out, so that I might hear more on the subject. I have not been satiated
with thy words, like a person not satiated with drinking amrita. Deriving
support from any allies, behold, I gird up my loins for repressing my
foes and obtaining victory.'

"Kunti continued, 'Pierced by the wordy arrows of his mother, the son
roused himself like a steed of proud mettle and achieved all that his
mother had pointed out. When a king is afflicted by foes and overcome
with despair, his minister should make him hear this excellent history
that enhanceth energy and inspireth might. Indeed, this history is called
Jaya and should be listened to by every one desirous of victory. Indeed,
having listened to it, one may soon subjugate the whole earth and grind
his foes. This history causeth a woman to bring forth a heroic son, the
woman quick with child that listeneth to it repeatedly, certainly giveth
birth to a hero. The Kshatriya woman that listeneth to it bringeth forth
a brave son of irresistible prowess, one that is foremost in learning,
foremost in ascetic austerities, foremost in liberality, devoted to
asceticism, blazing forth with Brahmic beauty, enumerable with the good,
radiant with effulgence, endued with great might, blessed, a mighty
car-warrior, possessed of great intelligence, irresistible (in battle),
ever victorious, invincible, a chastiser of the wicked and a protector of
all practisers of virtue.'"



SECTION CXXXVII

"Kunti said, 'Say unto Arjuna, these words, when thou wert brought forth
in the lying-in room and when I was sitting in the hermitage surrounded
by ladies, a celestial and delightful voice was heard in the sky, saying,
'O Kunti, this thy son will rival the deity of a thousand eyes. This one
will vanquish in battle all the assembled Kurus. Aided by Bhima, he will
conquer the whole Earth and his fame will touch the very heavens. With
Vasudeva as his ally, he will slay the Kurus in battle and recover his
lost paternal share in the kingdom. Endued with great prosperity, he
will, with his brothers, perform three great sacrifices.' O thou of
unfading glory, thou knowest how steady, in truth, is Vibhatsu, otherwise
called Savyasachin, how irresistible he is. O thou of Dasarha's race, let
it be as that (celestial) voice said. If, O thou of Vrishni's race, there
is anything like righteousness, those words will be true, for then,
Krishna, thou wilt thyself accomplish it all. I do not doubt what that
voice said. I bow to righteousness which is superior to all. It is
righteousness that supports all creatures. Thou shalt say these words
unto Dhananjaya. Unto Vrikodara again, who is always ready for exertion,
thou shalt say these words, 'The time hath come for that in view of which
Kshatriya lady bringeth forth a son! They that are foremost among men
never become cheerless when they have hostilities to wage--Thou knowest
what the state of Bhima's mind is. That grinder of foes is never pacified
until he exterminates his foes. Thou shalt, O Madhava, next say unto the
auspicious Krishna of great fame, that daughter-in-law of the high-souled
Pandu, who is conversant with the details of every virtue, these words,
'O thou that art highly blessed, O thou of noble parentage, O thou that
art endued with great fame, that becoming behaviour which thou always
showest towards my sons is, indeed, worthy of thee.' Thou must also say
unto the sons of Madri who are always devoted to Kshatriya virtues, these
words, 'Covet ye more than life itself, those enjoyments that are
acquired by prowess. Objects won by prowess always please the heart of a
person that liveth according to Kshatriya practices. Engaged as ye are in
acquiring every kind of virtue, before your eyes the princess of Panchala
was addressed in cruel and abusive epithets. Who is there that can
forgive that insult? The deprivation of their kingdom grieved me not.
Their defeat at dice grieved me not. But that noble and fair Draupadi,
however, while weeping in the midst of the assembly, had to hear those
cruel and insulting words is what grieveth me most. Alas, exceedingly
beautiful Krishna, ever devoted to Kshatriya virtues, found no protector
on that occasion, though she was wedded to such powerful protectors. O
thou of mighty arms, say unto that tiger among men, Arjuna, that foremost
of all wielders of weapons, that he should always tread in the path that
may be pointed out by Draupadi. Thou knowest it very well, Kesava, that
Bhima and Arjuna,--that pair of fierce and all-destroying Yamas, are
capable of making the very gods go the way of all creatures. Is not this
an insult to them that (their wife) Krishna was dragged into the
assembly? O Kesava, recall to their remembrance all those cruel and harsh
words that Dussasana said unto Bhima in the very presence of all the
warriors of Kuru's race. Enquire (in my name) after the welfare of the
Pandavas with their children and Krishna. Say unto them, O Janardana,
that I am well. Go thou on thy auspicious way, and protect my sons!'

"Vaisampayana continued, 'Saluting and walking round her, the
mighty-armed Krishna whose gait resembled the majestic gait of the lion,
then issued out of Pritha's abode. And he then dismissed those chiefs
among the Kurus with Bhishma at their head (who had followed him), and
taking Karna upon his chariot, left (the Kuru city), accompanied by
Satyaki. And after he of Dasarha's race had departed, the Kurus assembled
together and began to talk of that highly wonderful and marvellous
incident connected with him. And they said, 'Overcome with ignorance, the
whole earth hath been entangled in the meshes of death!' And they also
said, 'Through Duryodhana's folly, all this is doomed to destruction.'

'Having issued out of the (Kuru) city, that foremost of persons
proceeded, deliberating with Karna for a long time. And that delighter of
all the Yadavas then dismissed Karna and urged his steeds to greater
speed. And driven by Daruka, those swift coursers endued with the speed
of the tempest of the mind, went on as if drinking the skies. And quickly
traversing a long way like fleet hawks, they reached Upaplavya very soon,
bearing the wielder of Saranga.'"



SECTION CXXXVIII

"Vaisampayana said, 'Hearing the words of Kunti, the mighty car-warriors,
Bhishma and Drona, then spoke these words unto the disobedient
Duryodhana, 'Hast thou, O tiger among men, heard the fierce words of
grave import, excellent and consistent with virtue, that Kunti had spoken
in the presence of Krishna? Her sons will act according to them,
especially as they are approved by Vasudeva. O Kaurava, they will not
assuredly desist, without their share of the kingdom (being given to
them). Thou hast inflicted much pain on the sons of Pritha. And Draupadi
also was afflicted by thee in the assembly. They were, however, bound
then by the bounds of truth and it was for this that, they tolerated that
treatment. Obtaining Arjuna now, who is skilled in every weapon, and
Bhima of firm resolution, and Gandiva and the couple of (inexhaustible)
quivers, and that car (of Arjuna) and that banner (bearing the device of
the ape), and Nakula and Sahadeva, both endued with great might and
energy, and Vasudeva also, as his allies, Yudhishthira will not forgive
(thee). O mighty-armed one, thou hast witnessed with thy own eyes how
intelligent Arjuna vanquished us all in battle before, in the city of
Virata. Indeed, after this, that Ape-bannered (warrior) consumed in
battle, taking up his fierce weapons, those Danavas of terrible deeds
called the Nivatakavachas. On the occasion also of the tale of cattle,
when captured by the Gandharvas, this Karna and all these thy counsellors
and thyself accoutred in mail and on thy car, were all liberated from the
grasp of the Gandharvas by that Arjuna. That is a sufficient proof.
Therefore, O foremost of the Bharatas, with all thy brothers make peace
with the sons of Pandu. Save this whole earth from the Destruction's
jaws. Yudhishthira is thy elder brother, virtuous in behaviour,
affectionate towards thee, sweet-speeched and learned. Abandoning thy
sinful intentions, unite thyself with that tiger among men. If Pandu's
son beholdeth thee divested of thy bow, and without the wrinkles of rage
on thy brow, and cheerful, even that would be for the good of our race.
Approaching with all thy counsellors embrace him fraternally. O repressor
of foes, salute the king respectfully as before. And let Yudhishthira,
the son of Kunti, the elder brother of Bhima, hold from affection, thy
saluting self with his arms. And let that foremost of smiters, Bhima,
possessed of leonine shoulders and thighs round, and long, and mighty
arms, embrace thee. And then let that son of Kunti, Dhananjaya, called
also Partha, of eyes like lotus-petals, and curly hair and conch-like
neck salute thee respectfully. Then let those tigers among men, the twin
Aswins, unrivalled on earth for beauty, wait on thee with affection and
reverence as on their preceptor. And let all the kings with him of
Dasarha's race at their head, shed tears of joy. Abandoning thy pride,
unite thyself with thy brothers. Rule thou the whole earth, with thy
brothers. Let all the kings joyfully return to their respective homes,
having embraced one another. There is no need of battle, O king of kings.
Listen to the dissuasions of thy friends. In the battle that will ensue a
great destruction of the Kshatriyas is certainly indicated. The stars are
all hostile. The animals and birds have all assumed fearful aspects.
Diverse portents, O hero, are visible, all indicating the slaughters of
the Kshatriyas. All these portents, again, are particularly visible in
our abodes. Blazing meteors are afflicting thy host. Our animals are all
cheerless and seem, O king, to be crying. Vultures are wheeling around
thy troops. Neither the city nor the palace looks as before. Jackals,
setting forth ominous yells, are running about the four quarters which
are ablaze with conflagrations. Obey thou the counsels of thy father and
mother as also of ourselves who are thy well-wishers. War and peace, O
thou of mighty arms, are within thy control. If, O grinder of foes, thou
dost not act according to the words of thy friends, thou shalt have to
repent upon beholding thy army afflicted with the arrows of Partha.
Hearing in battle the terrible yells uttered by the mighty Bhima and the
twang of Gandiva, thou wilt remember our these words. Indeed, if what we
say appears unacceptable to thee, then it will be as we say.'"



SECTION CXXXIX

"Vaisampayana said, 'Thus addressed by them, Duryodhana, contracting the
space between his eye-brows, became cheerless, and with face bent down
began to cast oblique glances. And he said not a word in reply. Beholding
him cheerless, those bulls among men, Bhishma and Drona, looking at each
other, once more addressed him, and said (these words).'

"Bhishma said, 'What can be a matter of greater grief to us than that we
shall have to light against that Yudhishthira who is devoted to the
service of his superiors, destitute of envy, conversant with Brahma, and
truthful in speech.'

"Drona said, 'My affection for Dhananjaya is greater than that which I
bear for my son Aswatthaman. There is greater reverence also and humility
(towards me) in that Ape-bannered hero (than in Aswatthaman). Alas, in
observance of the Kshatriya duties, I shall have to light even against
that Dhananjaya who is dearer to me than my son. Fie on the Kshatriya
profession. That Vibhatsu who hath no other bowman in the world as his
equal, hath, through my grace, acquired this superiority over all bowmen.
He that hateth his friends, he that is of wicked disposition, he that
denieth Godhead, he that is crooked and deceitful, never obtaineth the
worship of the righteous, like an ignorant person present at a sacrifice.
Though dissuaded from sin, a sinful man would still wish to commit sinful
acts; while he that is righteous, though tempted by sin, would not yet
abandon righteousness. Though thou hast conducted thyself with falsehood
and deceit towards them, the Pandavas are still desirous of doing what is
agreeable to thee. As regards thyself, O thou best of the Bharatas, all
thy faults are calculated to bring about disasters on thee. Thou hast
been addressed by the eldest of the Kurus, by me, by Vidura, and by
Vasudeva. Thou dost not yet understand what is beneficial for thyself. I
have a large force,--with this conviction thou desirest to pierce the
Pandava host, abounding with heroes, like the current of the Ganga
piercing the ocean abounding with sharks and alligators and makaras.
Having obtained Yudhishthira's prosperity like the cast off robes or
garlands of another, thou regardest it as thy own. If the son of Pritha
and Pandu stayeth even in the woods with Draupadi, and surrounded by his
armed brothers, who is there, even in the possession of a kingdom, that
is competent to vanquish him? In the presence of even that Ailavila
(Kuvera) under whose command all the Yakshas live as servants,
Yudhishthira the Just, shone with splendour. Having proceeded to Kuvera's
abode and having procured wealth therefrom, the Pandavas are now desirous
of attacking thy swelling kingdom and winning sovereignty for themselves.
(As regards us two), we have made gifts, poured libations on fire,
studied (the scriptures), and gratified the Brahmanas by presents of
wealth. The (allotted) periods of our life have also run out. Know that
our work has been done. (As regards thyself however), giving up
happiness, kingdom, friends, and wealth, great will be thy calamity if
thou seekest war with the Pandavas. How canst thou vanquish the son of
Pandu, when Draupadi who is truthful in speech and devoted to rigid vows
and austerities, prayeth for his success? How wilt thou vanquish that son
of Pandu who hath Janardana. for his counsellor, and who hath for a
brother that Dhananjaya who is the foremost of wielders of weapons? How
wilt thou vanquish that son of Pandu, of severe austerities, who hath for
his allies so many Brahmanas, endued with intelligence and mastery over
their senses? In accordance with what a prosperity-wishing friend should
do when he sees his friends sinking in an ocean of distress, I again tell
thee, there is no necessity for war. Make peace with those heroes for the
sake of prosperity to the Kurus. Do not court defeat, with thy sons,
counsellors, and the army!'"



SECTION CXL

"Dhritarashtra said, 'O Sanjaya, in the midst of all the princes and the
servants, the slayer of Madhu took Karna upon his car and went out (of
our city). What did that slayer of hostile heroes, that one of
immeasurable soul, say unto Radha's son? What conciliatory words did
Govinda speak unto the Suta's son? Tell me, O Sanjaya, what those words
were, mild or fierce, that Krishna, possessed of a voice deep as that of
newly-risen clouds during the rainy season said unto Karna?'

"Sanjaya said, 'Listen to me, O Bharata, as I repeat in due order those
words, both intimidating and mild, agreeable and consistent with virtue,
true and beneficial, and pleasing to the heart, which the slayer of
Madhu, of immeasurable soul, said unto Radha's son.'

"Vasudeva said, 'O son of Radha, thou hast worshipped many Brahmanas
fully conversant with the Vedas. With concentrated attention and mind
free from envy thou hast also (on many an occasion) enquired of them
after truth. Thou knowest, therefore, O Karna, what the eternal saying of
the Vedas are. Thou art also well-versed in all the subtle conclusions of
the scriptures. It is said by those conversant with the scriptures that
the two kinds of sons called Kanina and Sahoda that are born of a maiden,
have him for their father who weddeth the maid. Thou, O Karna, hast been
born in this way. Thou art, therefore, morally the son of Pandu. Come, be
a king, according to the injunction of the scriptures. On the side of thy
father, thou hast the sons of Pritha, on the side of thy mother, thou
hast the Vrishnis, (for thy kinsmen). O bull among men, know that thou
hast these two for thy own. Proceeding this very day with me hence, O
sire, let the Pandavas know thee as a son of Kunti born before
Yudhishthira. The brothers, the five Pandavas, the son of Draupadi, and
the invincible son of Subhadra, will all embrace thy feet. All the kings
and princes, again, that have been assembled for the Pandava-cause, and
all the Andhakas and Vrishnis, will also embrace thy feet. Let queens and
princesses bring golden and silver and earthen jars (full of water) and
delicious herbs and all kinds of seeds and gems, and creepers, for thy
installation. During the sixth period, Draupadi also will come to thee
(as a wife). Let that best of Brahmanas, Dhaumya, of restrained soul,
pour libations of clarified butter on the (sacred) fire, and let those
Brahmanas regarding all the four Vedas as authoritative (and who are
acting as priests unto the Pandavas), perform the ceremony of thy
installation. Let the family priest of the Pandavas who is devoted to
Vedic rites, and those bulls among men-those brothers, the five sons of
Pandu,--and the five sons of Draupadi, and the Panchalas, and the Chedis,
and myself also, install thee as the lord of the whole earth. Let
Dharma's son Yudhishthira, of righteous soul and rigid vows, be thy heir
presumptive, ruling the kingdom under thee. Holding the white chamara in
his hand (for fanning thee), let Yudhishthira, the son of Kunti, ride on
the same car behind thee. After thy installation is over, let that other
son of Kunti, the mighty Bhimasena, hold the white umbrella over thy
head. Indeed, Arjuna then will drive thy car furnished with a hundred
tinkling bells, its sides covered with tiger-skins, and with white steeds
harnessed to it. Then Nakula and Sahadeva, and the five sons of Draupadi,
and the Panchalas with that mighty car-warrior Sikhandin, will all
proceed behind thee. I myself, with all the Andhakas and the Vrishnis,
will walk behind thee. Indeed, all the Dasarhas and the Dasarnas, will, O
king, be numbered with thy relatives. Enjoy the sovereignty of the earth,
O thou of mighty arms, with thy brothers the Pandavas, with yapas and
homas and auspicious rites of diverse kinds performed in thy honour. Let
the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the
Shuchupas, and the Venupas, all walk before thee. Let chanters and
panegyrists praise thee with innumerable laudatory hymns. Let the
Pandavas proclaim,--Victory to Vasusena. Surrounded by the Pandavas, like
the moon by the stars, rule thou the kingdom, O son of Kunti, and gladden
Kunti herself. Let thy friends rejoice, and thy enemies grieve. Let there
be, this day, a brotherly union between thee and thy brothers, the sons
of Pandu."



SECTION CXLI

"Karna said, 'Without doubt, O Kesava, thou hast said these words from
thy love, affection, and friendship for me, as also in consequence of thy
desire of doing me good, O thou of Vrishni's race. I know all that thou
hast said unto me. Morally, I am the son of Pandu, as also in consequence
of the injunctions of the scriptures, as thou, O Krishna, thinkest. My
mother, while a maiden, bore me in her womb, O Janardana, through her
connection with Surya. And at the command of Surya himself, she abandoned
me as soon as I was born. Even thus, O Krishna, I came into the world.
Morally, therefore, I am the son of Pandu. Kunti, however, abandoned me
without thinking of my welfare. The Suta, Adhiratha, as soon as he beheld
me, took me to his home, and from her affection for me, Radha's breasts
were filled with milk that very day, and she, O Madhava, cleansed my
urine and evacuations. How can one like us, conversant with duties and
ever engaged in listening to scriptures deprive her of her Pinda? So also
Adhiratha of the Suta class regardeth me as a son, and I too, from
affection, always regard him as (my) father. O Madhava, that Adhiratha, O
Janardana, from paternal affection caused all the rites of infancy to be
performed on my person, according to the rules prescribed in the
scriptures. It is that Adhiratha, again, who caused the name Vasusena to
be bestowed upon me by the Brahmanas. When also I attained to youth, I
married wives according to his selections. Through them have been born my
sons and grandsons, O Janardana. My heart also, O Krishna, and all the
bonds of affection and love, are fixed on them. From joy or fear. O
Govinda. I cannot venture to destroy those bonds even for the sake of the
whole earth or heaps of gold. In consequence also of my connection with
Duryodhana of Dhritarashtra's race, I have, O Krishna, enjoyed
sovereignty for thirteen years, without a thorn on my side. I have
performed many sacrifices, always however in connection with persons of
the Suta tribe. All my family rites and marriage rites have been
performed with the Sutas. Obtaining me, O Krishna, Duryodhana hath, O
thou of Vrishni's race, made this preparations for an armed encounter and
provoked hostilities with the sons of Pandu. And it is for this, O
Achyuta, that in the battle (that will ensue), I, O Krishna, have been
chosen as the great antagonist of Arjuna to advance against him in a
single combat. For the sake of death, or the ties of blood, or fear, or
temptation, I cannot venture, O Janardana, to behave falsely towards the
intelligent son of Dhritarashtra. If I do not now engage in a single
combat with Arjuna, this will, O Hrishikesa, be inglorious for both
myself and Partha. Without doubt, O slayer of Madhu, thou hast told me
all this for doing me good. The Pandavas also, obedient as they are to
thee, will, without doubt, do all that thou hast said. Thou must,
however, conceal this our discourse for the present, O slayer of Madhu.
Therein lies our benefit, I think, O delighter of all the Yadavas. If
king Yudhishthira, of virtuous soul and well-controlled senses, cometh to
know me as the firstborn son of Kunti, he will never accept the kingdom.
If, again, O slayer of Madhu, this mighty and swelling empire becometh
mine. I shall, O repressor of foes, certainly make it over to Duryodhana
only. Let Yudhishthira of virtuous soul become king for ever. He that
hath Hrishikesa for his guide, and Dhananjaya and that mighty car-warrior
Bhima for his combatants, as also Nakula and Sahadeva, and the sons of
Draupadi, is fit, O Madhava, to rule over the whole earth.
Dhrishtadyumna, the prince of the Panchalas, that mighty car-warrior
Satyaki, Uttamaujas, Yudhamanyu, the prince of Somakas who is devoted to
truth, the ruler of the Chedis, Chekitana, the invincible Sikhandin, the
Kekaya brothers, all of the hue of Indragopaka insects, Bhimasena's uncle
Kuntibhoja of high soul and possessed of steeds endued with the colours
of the rainbow, the mighty car-warrior Syenajit, Sanka the son of Virata,
and thyself, O Janardana, like an ocean,--great is this assemblage, O
Krishna, of Kshatriyas (that hath been made by Yudhishthira). This
blazing kingdom, celebrated among all the kings of the earth, is already
won (by Yudhishthira). O thou of Vrishni's race, a great sacrifice of
arms is about to be celebrated by Dhritarashtra's son. Thou, O Janardana,
wilt be the Upadrashtri of that sacrifice. The office of Adhyaryu also, O
Krishna, in that sacrifice, will be thine. The ape-bannered Vibhatsu
accoutred in mail will be the Hotri (his bow), Gandiva will be the
sacrificial ladle, and the prowess of the warriors will be the clarified
butter (that is to be consumed). The weapons called Aindra, Pasupata,
Brahma, and Sthunakarna, applied by Arjuna, will, O Madhava, be the
mantras (of that sacrifice). Resembling his father, or perhaps, excelling
him in prowess, Subhadra's son (Abhimanyu) will be the chief Vedic hymn
to be chanted. That destroyer of elephant ranks that utterer of fierce
roars in battle, that tiger among men, the exceedingly mighty Bhima, will
be Udgatri and Prastotri in this sacrifice. King Yudhishthira of virtuous
Soul, ever engaged in Yapa and Homa, will himself be the Brahma of that
sacrifice. The sounds of conchs, tabors, and drums, and the leonine
roaring rising high in the welkin, will be the calls upon the invited to
eat. The two sons of Madri, Nakula and Sahadeva, of great fame and
prowess, will be the slayers of the sacrificial animals; rows of bright
cars furnished with standards of variegated hue, will, O Govinda, be
stakes (for tying the animals), O Janardana, in this sacrifice. Barbed
arrows and Nalikas, and long shafts, and arrows with heads like calf's
tooth, will play the part of spoons (wherewith to distribute the Soma
juice) while Tomaras will be the vessels of Soma, and bows will be
pavitras. The swords will be Kapalas, the heads (of slain warriors) the
Purodasas and the blood of warriors the clarified butter. O Krishna, in
this sacrifice. The lances and bright maces (of the warriors) will be
pokers (for stirring the sacrificial fire) and the corner stakes (for
keeping the fire-wood from falling down). The disciples of Drona and
Kripa, the son of Saradwat, will be the Sadasyas (assisting priests). The
arrows shot by the wielder of Gandiva and by (other) mighty car-warriors,
and by Drona and Drona's son, will play the part of ladles for
distributing the Soma. Satyaki will discharge the duties of the chief
assistant of the Adhyaryu. Of this sacrifice, Dhritarashtra's son will be
installed as the performer, while this vast army will be his wife. O thou
of mighty arms, when the nocturnal rites of sacrifice will begin, the
mighty Ghatotkacha will play the part of the slayer of (devoted) victims.
The mighty Dhrishtadyumna, who sprang into life from the sacrificial
fire, having for its mouth the rites celebrated with mantras, will, O
Krishna, be the Dakshina of that sacrifice. For those harsh words, O
Krishna, that I said before unto the sons of Pandu for the gratification
of Dhritarashtra's son,--for that wicked conduct of mine,--I am consumed
with repentance. When O Krishna, thou wilt behold me slain by Arjuna,
then will the Punachiti of this sacrifice commence. When the (second) son
of Pandu will drink the blood of the loudly roaring Dussasana, then will
the Soma-drinking of this sacrifice have taken place! When the two
princes of Panchala (Dhrishtadyumna and Sikhandin) will overthrow Drona
and Bhishma, then, O Janardana, will this sacrifice be suspended for an
interval. When mighty Bhimasena will slay Duryodhana, then, O Madhava,
will this sacrifice of Dhritarashtra's son be concluded. When the wives
of Dhritarashtra's sons and grandsons assembled together, deprived, O
Kesava, of their husbands and sons and without protectors, will indulge
in lamentations with Gandhari in their midst, on the field of battle
haunted by dogs and vultures and other carnivorous birds, then, O
Janardana, will the final bath of this sacrifice take place.

'I pray to thee, O bull of the Kshatriya race, let not the Kshatriyas,
old in learning and old in years, perish miserably, O Janardana, for thy
sake. Oh, let this swelling host of Kshatriyas perish by means of weapons
on that most sacred of all spots in the three worlds, viz. Kurukshetra, O
Kesava. O thou of eyes like lotus-leaves, accomplish on this spot what
thou hast in thy mind, so that, O thou of Vrishni's race, the whole
Kshatriya order may attain to heaven. As long, O Janardana, as the hills
and the rivers will last, so long will the fame of these achievements
last. The Brahmanas will recite this great war of the Bharatas. The fame,
O thou of Vrishni's race, that they achieve in battles is the wealth that
Kshatriyas own. O Kesava, bring Kunti's son (Arjuna) before me for
battle, keeping for ever this our discourse a secret, O chastiser of
foes.'"



SECTION CXLII

"Sanjaya said, 'Hearing these words of Karna, Kesava, that slayer of
hostile heroes, spoke unto him these words smilingly, 'Do not the means
of winning an empire recommend themselves to thee. O Karna? Wishest thou
not to rule over the whole earth given by me to thee? The victory of the
Pandavas, therefore, is very certain. There seems to be no doubt in this.
The triumphal banner of Pandu's son, with the fierce ape on it, seems to
be already set up. The divine artificer, Bhaumana, hath applied such
celestial illusion (in its construction) that it standeth high, displayed
like Indra's banner. Various celestial creatures of terrific shape,
indicating victory, are seen on that standard. Extending for a yojana
upwards and all around, that beautiful standard of Arjuna, resembling
fire in radiance, is never, O Karna, when set up, obstructed by hills or
trees. When thou wilt behold in battle Arjuna, on his car drawn by white
steeds and driven by Krishna, applying Aindra, Agneya and Maruta weapons,
and when thou wilt hear the twang of Gandiva piercing the welkin like the
very thunder, then all signs of the Krita, the Treta, and the Dwapara
ages will disappear (but, instead, Kali embodied will be present). When
thou wilt behold in battle Kunti's son, invincible Yudhishthira, devoted
to Yapa and Homa and resembling the very sun in brilliance, protecting
his own mighty army and burning the army of his foes, then all signs of
the Krita, the Treta, and the Dwapara ages will disappear. When thou wilt
behold in battle the mighty Bhimasena dancing, after having quaffed the
blood of Dussasana, like a fierce elephant with rent temples after having
killed a mighty antagonist, then all signs of the Krita, the Treta, and
the Dwapara ages will disappear. When thou wilt behold in battle Arjuna
checking Drona and Santanu's son and Kripa and king Suyodhana, and
Jayadratha of Sindhu's race, all rushing fiercely to the encounter, then
all signs of the Krita, the Treta and the Dwapara ages will disappear.
When thou wilt behold in battle the two mighty sons of Madri,--those
heroic car-warriors, capable of breaking into pieces all hostile
cars,--agitating, from the very moment when weapons will begin to clash,
the army of Dhritarashtra's sons like a couple of infuriated elephants,
then all signs of the Krita, the Treta and the Dwapara ages will
disappear. Returning hence, O Karna, say unto Drona and Santanu's son and
Kripa that the present month is a delightful one, and that food, drink,
and fuel are abundant now. All plants and herbs are vigorous now, all
trees full of fruits, and flies there are none. The roads are free from
mire, and the waters are of agreeable taste. The weather is neither very
hot nor very cold and is, therefore, highly pleasant. Seven days after,
will be the day of the new moon. Let the battle commence then, for that
day, it hath been said, is presided over by Indra. Say also unto all the
kings that have come for battling that I will fully accomplish the desire
cherished by them. Indeed, all the kings and princes that are obedient to
the orders of Duryodhana, obtaining death by weapons, will attain to an
excellent state.'"



SECTION CXLIII

"Sanjaya said, 'Hearing these beneficial and auspicious words of Kesava,
Karna worshipped Krishna, the slayer of Madhu, and said these words,
'Knowing (everything), why dost thou yet, O thou of mighty arms, seek to
beguile me? The destruction of the whole earth that is at hand for its
cause, Sakuni, and myself, and Dussasana, and king Duryodhana, the son of
Dhritarashtra. Without doubt, O Krishna, a great and fierce battle is at
hand between the Pandavas and the Kurus which will cover the earth with
bloody mire. All the kings and princes following the lead of Duryodhana,
consumed by the fire of weapons will proceed to the abode of Yama.
Diverse frightful visions are seen, O slayer of Madhu, and many terrible
portents, and fierce disturbances also. All these omens, making the hairs
(of the spectators) stand on their ends, indicate, O thou of Vrishni's
race, the defeat of Dhritarashtra's son and the victory of Yudhishthira.
That fierce planet of great effulgence, Sanaischara (Saturn), is
afflicting the constellation called Rohini, in order to afflict greatly
the creatures of the earth. The planet Angaraka (Mars), wheeling, O
slayer of Madhu, towards the constellation Jeshthya, approacheth towards
Anuradhas, indicating a great slaughter of friends. Without doubt, O
Krishna, a terrible calamity approacheth the Kurus when specially, O thou
of Vrishni's race, the planet Mahapat afflicteth the constellation
Chitra. The spot on the lunar disc hath changed its position; and Rahu
also approacheth towards the sun. Meteors are falling from the sky with
loud noise and trembling motion. The elephants are sending forth
frightful cries, while the steeds, O Madhava, are shedding tears, without
taking any delight in food and drink. They say, O thou of mighty arms,
that on the appearance of these portents, a terrible calamity
approacheth, productive of a great slaughter. O Kesava, amongst the
steeds, elephants and soldiers, in all the divisions of Duryodhana's
army, it is seen, O slayer of Madhu, that while small is the food these
take, ample is the excreta they evacuate. The wise have said that this is
an indication of defect. The elephants and steeds of the Pandavas, O
Krishna, all seem to be cheerful, while all the animals wheel along their
right. This also is an indication of their success. The same animal, O
Kesava, pass by the left side of Duryodhana's army, while incorporeal
voices are constantly heard (over their heads). All this is an indication
of defeat. All auspicious birds, such as peacocks, swans, cranes,
Chatakas, Jivajivas, and large flights of Vakas, follow the Pandavas,
while vultures, Kankas, hawks, Rakshasas, wolves and bees, in flights and
herds, follow the Kauravas. The drums in the army of Dhritarashtra's son
yield no sounds, while those of the Pandavas yield sounds without being
struck. The wells in the midst of Duryodhana's encampment send forth loud
roars like those of huge bulls. All this is an indication of defeat. The
gods are showering flesh and blood, O Madhava, on Duryodhana's soldiers.
Vapoury edifices of great effulgence with high walls, deep trenches, and
handsome porches, are suddenly appearing in the skies (over the Kuru
encampment). A black circle surrounding the solar disc appears to the
view. Both twilights at sunrise and sunset indicate great terrors. The
jackals yell hideously. All this is an indication of defeat. Diverse
birds, each having but one wing, one eye, and one leg, utter terrible
cries. All this, O slayer of Madhu, indicates defeat. Fierce birds with
black wings and red legs hover over the Kuru encampment at nightfall. All
this is an indication of defeat. The soldiers of Duryodhana betray hatred
for Brahmanas first, and then for their preceptors, and then for all
their affectionate servants. The, eastern horizon of (Duryodhana's
encampment) appeareth red; the southern of the hue of weapons; and
western, O slayer of Madhu, of an earthy hue. All the quarters around
Duryodhana's encampment seem, O Madhava, to be ablaze. In the appearance
of all these portents, great is the danger that is indicated.

'I have in a vision, O Achyuta, beheld Yudhishthira ascending with his
brothers a palace supported by a thousand columns. All of them appeared
with white head-gears and in white robes. And all of them appeared to me
to be seated on white seats. In the midst of the same vision, thou, O
Janardana, wast beheld by me to be employed in enveloping the blood-dyed
earth with weapons. Yudhishthira at the same time, of immeasurable
energy, ascending upon a heap of bones, was gladly eating buttered payasa
of a golden cup. I further beheld Yudhishthira to be employed in
swallowing the earth handed over to him by thee. This indicates that he
will verily rule the earth I beheld that tiger among men, Vrikodara, of
fierce deeds, standing on the summit, mace in hand, and as if devouring
this earth. This plainly indicates that he will slay all of us in fierce
battle. It is known to me, O lord of the senses, that victory is there
where righteousness is. I saw also Dhananjaya, the wielder of Gandiva,
seated on the back of a white elephant, with thee, O lord of the senses,
and blazing forth with great beauty. I have no doubt, O Krishna, that ye
will slay in battle all the kings headed by Duryodhana. I saw Nakula and
Sahadeva and that mighty car-warrior Satyaki, adorned with white
bracelets, white cuirasses, white garlands, and white robes. This tiger
among men were seated upon excellent vehicles borne on the shoulders of
men. And I saw that umbrellas were held over the heads of all the three.
Amongst the soldiers of Dhritarashtra's son, these three, O Janardana,
were beheld by me decked with white head-gears. Know, O Kesava, that
those three were Aswatthaman, Kripa, and Kritavarman of Satwata's race.
All other kings, O Madhava, were seen by me to have blood-red head-ears.
I saw also, O thou of mighty arms, that those mighty car-warriors Bhishma
and Drona, ascending on a vehicle drawn by camels, and by myself, and
Dhritarashtra's son, proceeded, O lord, to the quarter, O Janardana,
ruled by Agastya. This indicates that we shall soon have to proceed to
Yama's abode. I have no doubt that myself and the other kings, indeed,
the entire assemblage of Kshatriyas shall have to enter into the Gandiva
fire.'

"Krishna said, 'Indeed, the destruction of the earth is at hand when my
words, O Karna, do not become acceptable to thy heart. O sire, when the
destruction of all creatures approacheth, wrong assuming the semblance of
right leaveth not the heart.'

"Karna said, 'If, O Krishna, we come out of this great battle that will
be so destructive of heroic Kshatriyas, with life, then, O thou of mighty
arms may we meet here again. Otherwise, O Krishna, we shall certainly
meet in heaven. O sinless one, it seemeth to me now that there only it is
possible for us to meet.'

"Sanjaya said, 'Having spoken these words, Karna closely pressed Madhava
to his bosom. Dismissed by Kesava, he then descended from the car. And
riding on his own car decked with gold, Radha's son greatly dejected,
came back with us!'"



SECTION CXLIV

"Vaisampayana said, 'Upon the failure of Krishna's solicitations (for
peace), and after he had started for the Pandavas from the Kurus, Kshatri
approached Pritha and said these words slowly in grief, 'O mother of
living children, thou knowest that my inclination is always for peace,
and although I cry myself hoarse, yet Suyodhana doth not accept my words.
King Yudhishthira, having the Chedis, the Panchalas, and the Kekayas,
Bhima and Arjuna, Krishna, Yuyudhana, and the twins for his allies,
stayeth yet at Upaplavya, and from affection for kinsmen, looketh up to
righteousness only, like a weak man, though he is possessed of great
strength. King Dhritarashtra here, though old in years, doth not effect
peace, and intoxicated with pride of children, treadeth a sinful path. In
consequence of the wickedness of Jayadratha and Karna and Dussasana and
Suvala's son, intestine dissensions will break out. They that behave
unrighteously towards him that is righteous, verily that sin of theirs
soon produceth its consequences. Who is there that will not be filled
with sorrow at the sight of the Kurus persecuting righteousness in this
way? When Kesava returneth without being able to bring about peace, the
Pandavas will certainly address themselves for battle. Thereupon, the sin
of the Kurus will lead to a destruction of heroes. Reflecting on all
this, I do not get sleep by day or by night.'

"Hearing these words uttered by Vidura, who always wished her sons the
accomplishment of their objects, Kunti began to sigh heavily, afflicted
with grief, and began to think within herself, 'Fie to wealth, for the
sake of which this great slaughter of kinsmen is about to take place.
Indeed, in this war, they that are friends will sustain defeat. What can
be a greater grief than this that the Pandavas, the Chedis, the
Panchalas, and the Yadavas, assembled together, will fight with the
Bharatas? Verily, I behold demerit in war. (On the other hand) if we do
not fight, poverty and humiliation would be ours. As regards the person
that is poor, even death is beneficial (to him). (On the other band) the
extermination of one's kinsmen is not victory. As I reflect on this, my
heart swelleth with sorrow. The grandsire (Bhishma), the son of Santanu,
the preceptor (Drona), who is the foremost of warriors, and Karna, having
embraced Duryodhana's side, enhance my fears. The preceptor Drona, it
seemeth to me, will never fight willingly against his pupils. As regards
the Grandsire, why will he not show some affection for the Pandavas?
There is only this sinful Karna then, of deluded understanding and ever
following the deluded lead of the wicked Duryodhana, that hateth the
Pandavas. Obstinately pursuing that which injureth the Pandavas, this
Karna is, again, very powerful. It is this which burneth me at present.
Proceeding to gratify him. I will today disclose the truth and seek to
draw his heart towards the Pandavas. Pleased with me, while I was living
in the inner apartments of the palace of my father, Kuntibhoja, the holy
Durvasa gave me a boon in the form of an invocation consisting of
mantras. Long reflecting with a trembling heart on the strength or
weakness of those mantras and the power also of the Brahmana's words, and
in consequence also of my disposition as a woman, and my nature as a girl
of unripe years, deliberating repeatedly and while guarded by a
confidential nurse and surrounded by my waiting-maids, and thinking also
of how not to incur any reproach, how to maintain the honour of my
father, and how I myself might have an accession of good fortune without
being guilty of any transgression, I, at last, remembered that Brahmana
and bowed to him, and having obtained that mantras from excess of
curiosity and from folly, I summoned, during my maidenhood, the god
Surya. He, therefore, who was held in my womb during my maidenhood,--why
should he not obey my words that are certainly acceptable and beneficial
to his brothers? And reflecting in this strain, Kunti formed an excellent
resolution. And having formed that resolution, she went to the sacred
stream called after Bhagiratha. And having reached the banks of Ganga,
Pritha heard the chanting of the Vedic hymns by her son, endued with
great kindness and firmly devoted to truth. And as Karna stood with face
directed to the east and arms upraised, then helpless Kunti, for the sake
of her interest stayed behind him, waiting the completion of prayers. And
the lady of Vrishni's race, that wife of Kuru's house, afflicted by the
heat of the sun began to look like a faded garland of lotuses. And, at
last, she stood in the shade afforded by the upper garments of Karna. And
Karna, of regulated vows, said his prayers until his back became heated
by the rays of the sun. Then turning behind, he behold Kunti and was
filled with surprise. And saluting him in proper form and with joined
palms that foremost of virtuous persons, endued with great energy and
pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the
following words)."'



SECTION CXLV

"Karna said, 'I am Karna, son of Radha and Adhiratha. For what, O lady,
hast thou come here? Tell me what I am to do for thee?'

"Kunti said, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy
father. Thou, O Karna, art not born in the Suta order. Believe what I
say. Thou wert brought forth by me while a maiden. I held thee first in
my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that
divine Surya who blazeth forth in light and maketh everything visible, O
foremost of all wielders of weapons, begat thee upon me. O irresistible
one, thou, O son, wert brought forth by me in my father's abode, decked
with (natural) ear-rings and accoutred in a (natural) coat of mail, and
blazing forth in beauty. That thou, without knowing thy brothers,
shouldst, therefore, from ignorance, wait upon Dhritarashtra's son, is
not proper. It is improper in thee especially, O son. The gratification
of one's father and one's mother, who is the sole displayer of affection
(for her child), hath, O son, in the matter of ascertaining the duties of
men, been declared to be the highest of all duties. Acquired formerly by
Arjuna, the prosperity of Yudhishthira hath, from avarice, been wrested
by wicked persons. Snatching it back from Dhritarashtra's sons, do thou
enjoy that prosperity. Let the Kurus behold today the union of Karna and
Arjuna. Beholding thee and thy brother united together in bonds of
brotherly love, let those wicked persons bow down unto ye. Let Karna and
Arjuna be named in the same breath as Rama and Janardana. If you two are
united together, what cannot be accomplished in the world? O Karna,
surrounded by thy brothers, thou wilt, without doubt, blaze forth like
Brahma Himself, surrounded by the gods on the platform of a great
sacrifice. Endued with every virtue, thou art the first of all my
relations. Let not the epithet Suta's son attach to thee. Thou art a
Partha, endued with great energy.'"



SECTION CXLVI

"Vaisampayana said (After Kunti had said this), Karna heard an
affectionate voice issued out of the solar circle. Coming from a great
distance, that voice was uttered by Surya himself with paternal
affection. (And it said)--The words said by Pritha are true. O Karna, act
according to the words of thy mother. O tiger among men, great good will
result to thee if thou fully followest those words.'

"Vaisampayana continued, 'Though, thus addressed by his mother, and by
also his father Surya himself, Karna's heart did not yet waver, for he
was firmly devoted to truth. And he said, 'O Kshatriya lady, I cannot
admit what thou hast said, viz., that obedience to thy commands
constituteth (in my case) the highest of my duties. O mother, I was
abandoned by thee as soon as I was born. This great injury, involving
risk to life itself, that thou didst me, hath been destructive of my
achievements and fame. If, indeed, I am a Kshatriya, I have, for thee,
been deprived of all the rites of a Kshatriya. What enemy would have done
me a greater injury? Without showing me mercy, when thou shouldst have
shown it, and having kept me divested of all the rites (that are
obligatory in consequence of the order of my birth), thou wouldst
however, lay thy command on me today! Thou hadst never before sought my
good as a mother should. Thou addressest me today, however, desiring to
do good to thyself. Who is there that would not be afraid of Dhananjaya
having Krishna with him (for the driver of his car)? If, therefore, I go
today unto the Parthas, who is there that would not regard me as doing so
from fright? Hitherto, nobody knew me to be their brother. If, giving out
on the eve of battle that I am their brother, I go to the Pandavas, what
would all the Kshatriyas say? Furnished with every object of desire, and
worshipped by them with a view to make me happy, how can I render that
friendship of Dhritarashtra's sons utterly futile? Having provoked
hostilities with others, they always wait on me respectfully, and always
bow down to me, as the Vasus bow down to Vasava. They think that aided by
my might, they are capable of encountering the foe. How can I then
frustrate that cherished hope of theirs? With me as their boat, they
desire to cross the impassable ocean of battle. How can I then abandon
them that are desirous of crossing that ocean which hath no other ferry?
This is the time when all those have been supported by Dhritarashtra's
sons should exert themselves for their masters. I shall certainly act for
them, reckless of even my life. Those sinful men of unsteady heart, who,
well-fed and well-furnished (with every necessary) by their masters, undo
the benefit received by them when the time cometh for paying back, are
thieves of their master's cakes, have neither this nor the other world
for them. I will not speak deceitfully unto thee. For the sake of
Dhritarashtra's son, I shall fight against thy sons to the best of my
strength and might. I must not, however, abandon kindness and the conduct
that becometh the good. Thy words, therefore, however beneficial cannot
be obeyed by me now. This thy solicitation to me will not yet be
fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the
twins, though capable of being withstood by me in tight and capable also
of being slain, shall not yet be slain by me. It is with Arjuna alone,
among all the combatants of Yudhishthira, that I will fight. Slaying
Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I
shall be covered with glory. O famous lady, the number of thy sons will
never be less than five. Five it will always be,--either with me, or with
Arjuna, and myself slain.'

"Hearing these words of Karna, Kunti who was trembling with grief,
embraced her son who was unmoved in consequence of his fortitude, and
said, 'Indeed, O Karna, even if what thou sayest seemeth to be possible,
the Kauravas will certainly be exterminated. Destiny is all. Thou hast,
however, O grinder of foes, granted to four of thy brothers the pledge of
safety. Let that pledge be borne in thy remembrance at the time of
shooting of weapons in battle.' And having told all this, Pritha also
addressed Karna, saying, 'Blessed be thou, and let health be thine.' And
Karna replied unto her, saying, 'Be it so!' And they then left the spot,
wending in different directions.'"



SECTION CXLVII

"Vaisampayana said, 'Coming back to Upaplavya from Hastinapura, that
chastiser of foes, Kesava, represented unto the Pandavas all that had
happened, and conferring with them for a long space of time, and holding
repeated consultations, Sauri went to his own quarters for rest. And
dismissing all the kings, with Virata and others at their heads, the five
brothers--the Pandavas--when the sun had set, said their evening prayers.
And with hearts ever fixed on Krishna they began to think of him. And, at
last, bringing Krishna of Dasarha's race into their midst, they began to
deliberate again about what they should do. And Yudhishthira said, 'O
thou of eyes like lotus-petals, it behoveth thee to tell us all that thou
saidst unto Dhritarashtra's son in the assembly (of the Kurus), having
gone to Nagapura.' Vasudeva said, 'Having gone to Nagapura, I addressed
Dhritarashtra's son in the assembly such words as were true, reasonable,
and beneficial. That wicked minded fellow did not, however, accept them.'

"Yudhishthira said, 'When Duryodhana desired to tread along the wrong
path, what did the aged Kuru grandsire say, O Hrishikesa, unto that
vindictive prince? What also did the highly-blessed preceptor--the son of
Bharadwaja, say? And what did his parents Dhritarashtra and Gandhari say?
What did our junior father Kshattri, who is the foremost of all persons
conversant with virtue, and who is always afflicted with sorrow on
account of ourselves whom he regards as his sons, say unto
Dhritarashtra's son? What also did all the kings who sat in that assembly
say? O Janardana, say it all unto us, exactly as it happened. Thou hast
already told us all the disagreeable words that the Kuru chiefs (Bhishma
and Dhritarashtra) and others in that assembly of the Kurus said unto the
wicked Duryodhana who is overwhelmed with lust and covetousness, and who
regardeth himself wise. Those words, however, O Kesava, have flitted away
from my memory. O Govinda, I desire to hear, O lord, all those words
again. Act thou in such a way that the opportunity may not pass away.
Thou, O Krishna, art our refuge, thou art our lord, thou art our guide!'

"Vasudeva said, 'Hear, O king, the words that were addressed to king
Suyodhana in the midst of the assembly of the Kurus, and, O king of
kings, bear them in thy mind. After my words were ended, Dhritarashtra's
son laughed aloud. Highly incensed at this, Bhishma then said, 'Hear, O
Duryodhana, what I say for (the preservation of) our race, and having
heard it, O tiger among kings, do what is beneficial to thy own house. O
sire, O king, my father Santanu, was widely known in the world. I was, at
first, his only son. A desire sprung up in his heart as to how he might
obtain a second son, for the wise say that an only son is no son,--Let
not my race be extinct may my fame be spread. Even this was his desire.
Knowing this to have been his desire, I procured Kali to become my
mother, having myself made a promise highly difficult to observe, for the
sake of my father as also for the sake of our race. How, in consequence
of that promise I could not be king and have drawn up my vital seed, are,
of course, well-known to thee. (I do not grieve for that). Observing that
vow of mine, behold, I am living in happiness and joy. In her, O king,
was born my younger brother, that mighty-armed and handsome supporter of
Kuru's race, viz., Vichitravirya of virtuous soul. After my father's
ascension to heaven, I installed Vichitravirya as a ruler of the kingdom,
that was mine, while I placed myself under him as a servant of his. O
king of kings, I then brought him suitable wives, having vanquished many
assembled monarchs. Thou hast heard of it often. Sometime after, I was
engaged in a single combat with the (great) Rama. From fear of Rama, my
brother fled, the more so as his subject deserted him. During this
period, he became very much attached to his wives and accordingly had an
attack of phthisis. Upon his death, there was anarchy in the kingdom and
the chief of the gods poured not a drop of rain (on the realm).' The
subjects then, afflicted by fear of hunger, hastened to me and said, 'Thy
subjects are on the point of being exterminated. Be thou our king for the
sake of our good. Dispel this drought. Blessed be thou, O perpetuator of
Santanu's race. Thy subjects are being greatly afflicted by severe and
frightful maladies. Very few of them are still alive. It behoveth thee, O
son of Ganga, to save them. Dispel these tortures. O hero, cherish thy
subjects righteously. When thou art alive, let not the kingdom go to
destruction.' Hearing these words of theirs uttered in a weeping voice,
my heart was undisturbed. Remembering the behaviour of good, I desired to
maintain my vow. Then, O king, the citizens, my auspicious mother Kali
herself, our servants, the priests and the preceptors (of our house), and
many Brahmanas of great learning, all afflicted with great woe, solicited
me to occupy the throne.' And they said, 'When thou art alive, shall the
kingdom, ruled by Pratipa (of old), go to ruin? O thou of magnanimous
heart, be thou the king for our good.' Thus addressed by them, I joined
my hands together and, myself filled with grief and greatly afflicted, I
represented to them the vow I had made from filial respect. I repeatedly
informed them that for the sake of our race, I had vowed to live with
vital seed drawn up and foreswearing the throne. It was especially for my
mother, again, that I did so. I, therefore, begged them not to put me to
the yoke. I again joined my hands and conciliated my mother, saying, 'O
mother, begot by Santanu and being a member of Kuru's race, I cannot
falsify my promise.' I repeatedly told her this. And, O king, I said
further, It is for thee especially, O mother, that I took this vow; I am
verily thy servant and slave, O mother, thou that art distinguished for
parental affection.' Having begged my mother and the people thus, I then
solicited the great sage Vyasa for begetting children upon the wives of
my brother. Indeed, O king, both myself and my mother gratified that
Rishi. At last, O king, the Rishi granted our prayers in the matter of
the children. And he begot three sons in all, O best of Bharata's race.
Thy father was born blind, and in consequence of this congenital defect
of a sense, he could not become king. The high-souled and celebrated
Pandu became king. And when Pandu became king, his sons must obtain their
paternal inheritance. O sire, do not quarrel, give them half the kingdom.
When I am alive, what other man is competent to reign? Do not disregard
my words. I only wish that there should be peace amongst you. O sire, O
king, I make no distinction between thee and then (but love all of you
equally). What I have said unto thee represents also the opinion of thy
father, of Gandhari, and also of Vidura. The words of those that are old
should always be listened to. Do not disregard these words of mine. Do
not destroy all thou hast and the earth also.'"



SECTION CXLVIII

"Vasudeva said, 'After Bhishma had said these words, Drona, always
competent to speak, then addressed Duryodhana in the midst of the
(assembled) monarchs and said these words that are beneficial to thee.
And he said, 'O sire, as Pratipa's son, Santanu, was devoted to the
welfare of his race, and as Devavrata, otherwise called Bhishma was
devoted to the welfare of his race, so was the royal Pandu, that king of
the Kurus, who was firmly devoted to truth, who had his passions under
control, who was virtuous, of excellent vows, and attentive to all
duties. (Though king by right) that perpetuator of Kuru's race yet made
over the sovereignty to his elder brother, Dhritarashtra, endued with
great wisdom, and to his younger brother Kshattri (Vidura). And placing
this Dhritarashtra of unfading glory on the throne, that royal son of
Kuru's race went to the woods with his two wives. And that tiger among
men, Vidura, with great humility, placing himself in subjection to
Dhritarashtra, began to wait on him like a slave, fanning him with the
branch of a tender palm. And all the subjects then, O sire, duly tendered
their submission to king Dhritarashtra just as they had done to king
Pandu himself. And having made over the kingdom to Dhritarashtra and
Vidura, that conqueror of hostile cities, Pandu, wandered over the whole
earth. Always devoted to truth, Vidura then took charge of the finances,
gifts, superintendence of the servants (of the state), and the feeding of
all, while that conqueror of hostile cities, Bhishma, of mighty energy,
supervised the making of war and peace and the necessity of making or
withholding gifts to kings. When king Dhritarashtra of great strength was
on the throne, the high-souled Vidura was near him. Born in
Dhritarashtra's race how dost thou venture to bring about a disunion in
the family? Uniting with thy brothers (the Pandavas) enjoy all objects of
enjoyment. O king, I do not say this to you from cowardice, nor for the
sake of wealth. I am enjoying the wealth that Bhishma gave me, and not
thou, O best of kings. I do not desire, O king, to have from thee my
means of sustenance. Where Bhishma is, there Drona must be. Do what
Bhishma hath told thee. O grinder of foes, give unto the sons of Pandu
half the kingdom. O sire, I acted as their preceptor as much as thine.
Indeed, even as Aswatthaman is to me, so is Arjuna of white steeds. What
use is there of much declamation? Victory is there where righteousness
is.'

"Vasudeva continued, 'After Drona, of immeasurable energy, had said this,
the virtuous Vidura then, O king, who is devoted to truth, said these
words, turning towards his uncle (Bhishma) and looking at his face. And
Vidura said, 'O Devavrata, attend to the words I speak. This race of
Kuru, when it became extinct, was revived by thee. It is for this that
thou art indifferent to my lamentations now. In this our race, its stain
is this Duryodhana, whose inclinations are followed by thee, although he
is enslaved by avarice, and is wicked and ungrateful and deprived of his
senses by lust. The Kurus will certainly bear consequence of the acts of
that Duryodhana who transgresseth the command of his father, observant of
virtue and profit. O great king, act thou so that the Kurus may not
perish. Like a painter producing a picture, it was thou, O king, who
hadst caused me and Dhritarashtra to spring into life. The Creator,
having created creatures, destroys them again. Do not act like him.
Seeing before thy very eyes this extinction of thy race, be not
indifferent to it. If, however, thy understanding is gone in consequence
of the universal slaughter that is at hand, go then to the woods, taking
me and Dhritarashtra with thee. Otherwise, binding this very day wicked
Duryodhana that hath deceit for his wisdom, rule this kingdom with the
sons of Pandu guarding it around. Relent, O tiger among kings. A great
slaughter of the Pandavas, the Kurus, and of other kings of immeasurable
energy is before us.'

'Having said this, Vidura ceased, his heart overflowing with sorrow. And
reflecting on the matter, he began to draw repeated sighs. Then the
daughter of king Suvala, alarmed at the prospect of the destruction of a
whole race, said, from wrath, these words fraught with virtue and profit,
to cruel Duryodhana of wicked heart, in the presence of the assembled
monarchs, 'Let all the kings present in this royal assembly and let the
regenerate Rishis that form the other members of this conclave, listen
(to me) as I proclaim the guilt of thy sinful self backed by all thy
counsellors. The kingdom of the Kurus is enjoyable in due order of
succession. Even this hath always been the custom of our race. Of sinful
soul and exceedingly wicked in acts, thou seekest the destruction of the
Kuru kingdom by thy unrighteousness. Wise Dhritarashtra is in possession
of the kingdom, having Vidura of great foresight under him (as his
adviser). Passing over these two, why, O Duryodhana, dost thou, from
delusion, covet the sovereignty now? Even the high-souled king and
Kshattri, when Bhishma is alive, should both be subordinate to him.
Indeed, this foremost of men, this offspring of Ganga, the high-souled
Bhishma, in consequence of his righteousness, doth not desire the
sovereignty. It is for this reason that this invincible kingdom became
Pandu's. His sons, therefore, are masters today and no other. The
extensive kingdom, then by paternal right, belongeth to the Pandavas, and
their sons and grandsons in due order. Observing the customs of our race
and the rule with respect to our kingdom, we all fully accomplish that
which this high-souled and wise chief of the Kurus, Devavrata, firmly
adhering to truth, sayeth, 'Let this king (Dhritarashtra) and Vidura
also, at the command of Bhishma of great vows, proclaim the same thing.
Even that is an act that should be done by those that are well-wishers
(of this race). Keeping virtue in front, let Yudhishthira, the son of
Dharma, guided by king Dhritarashtra and urged by Santanu's son, rule for
many long years this kingdom of the Kurus lawfully obtainable by him.'"



SECTION CXLIX

"Vasudeva said, 'After Gandhari had said this, that ruler of men,
Dhritarashtra, then said these words to Duryodhana in the midst of the
(assembled) monarchs, 'O Duryodhana, listen, O son, to what I say, and
blessed be thou; do that if thou hast any respect for thy father. The
lord of creatures, Soma, was the original progenitor of the Kuru race.
Sixth in descent from Soma, was Yayati, the son of Nahusha. Yayati had
five best of royal sages as his sons. Amongst them, lord Yadu of mighty
energy was the eldest-born. Younger to Yadu was Puru, who, as our
progenitor, brought forth by Sarmistha the daughter of Vrishaparvan.
Yadu, O best of the Bharatas, was born of Devayani and, therefore, O
sire, was the daughter's son of Sukra, otherwise called Kavya, of
immeasurable energy. Endued with great strength and prowess, that
progenitor of the Yadavas, filled with pride and possessed of wicked
understanding, humiliated all the Kshatriyas. Intoxicated with pride of
strength, he obeyed not the injunctions of his father. Invincible in
battle, he insulted his father and brother. On this earth girt on four
sides by the sea, Yadu became all-powerful, and reducing all to
subjection, he established himself in this city called after the
elephant. His father Yayati, the son of Nahusha, enraged with him, cursed
that son of his, and, O son of Gandhari, even expelled him from the
kingdom. Angry Yayati also cursed those brothers of Yadu who were
obedient to that eldest brother of theirs, who was so proud of his
strength. And having cursed his these sons, that best of kings placed on
his throne his youngest son Puru who was docile and obedient to him. Thus
even the eldest son may be passed over and deprived of the kingdom, and
younger sons may, in consequence of their respectful behaviour to the
aged, obtain the kingdom. So also, conversant with every virtue there was
my father's grandfather, king Pratipa, who was celebrated over the three
worlds. Unto that lion among kings, who ruled his kingdom virtuously were
born three sons of great fame and resembling three gods. Of them, Devapi
was the eldest, Vahlika the next and Santanu of great intelligence, who,
O sire, was my grandfather, was the youngest. Devapi, endued with great
energy, was virtuous, truthful in speech, and ever engaged in waiting
upon his father. But that best of kings had a skin-disease. Popular with
both the citizens and the subjects of the provinces, respected by the
good, and dearly loved by the young and the old, Devapi was liberal
firmly adhering to truth, engaged in the good of all creatures, and
obedient to the instructions of his father as also of the Brahmanas. He
was dearly loved by his brother Vahlika as also the high-souled Santanu.
Great, indeed, was the brotherly love that prevailed between him and his
high-souled brothers. In course of time, the old and best of kings,
Pratipa, caused all preparations to be made according to the scriptures
for the installation of Devapi (on the throne). Indeed, the lord Pratipa
caused every auspicious preparation. The installation of Devapi, however,
was forbidden by the Brahmanas and all aged persons amongst the citizens
and the inhabitants of the provinces. Hearing that the installation of
his son was forbidden, the voice of the old king became choked with tears
and he began to grieve for his son. Thus, though Devapi was liberal,
virtuous, devoted to truth, and loved by the subjects, yet in consequence
of his skin-disease, he was excluded from his inheritance. The gods do
not approve of a king that is defective of a limb. Thinking of this,
those bulls among Brahmanas forbade king Pratipa to install his eldest
son. Devapi then, who was defective of one limb, beholding the king (his
father) prevented (from installing him on the throne) and filled with
sorrow on his account, retired into the woods. As regards Vahlika,
abandoning his (paternal) kingdom he dwelt with his maternal uncle.
Abandoning his father and brother, he obtained the highly wealthy kingdom
of his maternal grandfather. With Vahlika's permission, O prince, Santanu
of world-wide fame, on the death of his father (Pratipa), became king and
ruled the kingdom. In this way also, O Bharata, though I am the eldest,
yet being defective of a limb, I was excluded from the kingdom by
intelligent Pandu, no doubt, after much reflection. And Pandu himself,
though younger to me in age, obtained the kingdom and became king. At his
death, O chastiser of foes, that kingdom must pass to his sons. When I
could not obtain the kingdom, how canst thou covet it? Thou art not the
son of a king, and, therefore, hast no right to this kingdom. Thou,
however, desirest to appropriate the property of others. High-souled
Yudhishthira is the son of a king. This kingdom is lawfully his. Of
magnanimous soul, even he is the ruler and lord of this race of Kuru. He
is devoted to truth, of clear perception, obedient to the counsels of
friends, honest, loved by the subjects, kind to all well-wishers, master
of his passions, and the chastiser of all that are not good. Forgiveness,
renunciation, self-control, knowledge of the scriptures, mercy to all
creatures, competence to rule according to the dictates of virtue, of all
these attributes of royalty exist in Yudhishthira. Thou art not the son
of a king, and art always sinfully inclined towards thy relatives. O
wretch, how canst thou succeed in appropriating this kingdom that
lawfully belongeth to others? Dispelling this delusion, give half the
kingdom with (a share of the) animals and other possessions. Then, O
king, mayest thou hope to live for some time with thy younger brothers.'"



SECTION CXLX

"Vasudeva said, 'Though thus addressed by Bhishma, and Drona, and Vidura,
and Gandhari, and Dhritarashtra, that wicked wight could not yet be
brought to his senses. On the other hand, the wicked Duryodhana,
disregarding them all, rose (and left the assembly) with eyes red in
anger. And all the kings (invited by him), prepared to lay down their
lives, followed him behind. King Duryodhana then repeatedly ordered those
wicked-hearted rulers, saying, 'Today constellation Pushya is
ascendant--march ye (this very day) to Kurukshetra. Impelled by Fate,
those monarchs then, with their soldiers, gladly set out, making Bhishma
their generalissimo. Eleven Akshauhinis of troops have been, O King,
assembled for the Kauravas. At the head of that host, shineth Bhishma,
with the device of the palmyra on the banner of his car. In view,
therefore, of What hath happened, do now, O monarch, that which seemeth
to be proper. I have told thee, O king, everything that, O Bharata, that
was said by Bhishma, Drona, Vidura, Gandhari and Dhritarashtra, in my
presence. The arts beginning with conciliation were all, O king, employed
by me from desire of establishing brotherly feelings (between yourselves
and your cousins), for the preservation of this race, and for the growth
and prosperity of the (earth's) population. When conciliation failed, I
employed the art of (producing) dissensions and mentioned, ye Pandavas,
all your ordinary and extraordinary feats. Indeed, when Suyodhana showed
no respect for the conciliatory words, (I spoke), I caused all the kings
to be assembled together and endeavoured to produce dissension (amongst
them). Extraordinary and awful and terrible and superhuman indications,
O, Bharata, were then manifested by me. O lord, rebuking all the kings,
making a straw of Suyodhana, terrifying Radha's son and repeatedly
censuring Suvala's son for the gambling match of Dhritarashtra's sons,
and once again endeavouring to disunite all the kings by means of both
words and intrigues, I again had recourse to conciliation. For the unity
of Kuru's race and in view of the special requirements of the business
(at hand), I spoke also of gift. Indeed, I said, 'Those heroes, the sons
of Pandu, sacrificing their pride, will live in dependence on
Dhritarashtra, Bhishma and Vidura. Let the kingdom be given to thee. Let
them have no power. Let: it all be as the king (Dhritarashtra), as
Ganga's son (Bhishma) and as Vidura say for thy good. Let the kingdom be
thine. Relinquish but five villages (to the Pandavas). O best of kings,
without doubt they deserve to be supported by thy father. Though
addressed thus, that wicked soul do not still give you your share. I,
therefore, see that chastisement, and nothing else, is now the means that
should be employed against those sinful persons. Indeed, all those kings
have already marched to, Kurukshetra. I have now told thee everything
that had happened in the assembly of the Kurus. They will not, O son of
Pandu, give thee thy kingdom without battle. With death waiting before
them, they have all become the cause of a universal destruction.'"



SECTION CLI

"Vaisampayana said, 'Hearing these words of Janardana, king Yudhishthira
the Just, of virtuous soul, addressed his brothers in the presence of
Kesava and said, 'Ye have heard all that had happened in the court of the
assembled Kurus. Ye have also understood the words uttered by Kesava. Ye,
best of men, draw up, therefore, my troops now in battle-array in which
they are to fight. Here are seven Akshauhinis of troops assembled for our
victory. Hear the names of those seven celebrated warriors that would
lead those seven Akshauhinis. They are Drupada, and Virata, and
Dhristadyumna, and Sikhandin, and Satyaki, Chekitana, and Bhimasena of
great energy. Those heroes will be the leaders of my troops. All of them
are conversant with the Vedas. Endued with great bravery, all of them
have practised excellent vows. Possessed of modesty, all of them are
conversant with policy, and accomplished in war. Well-skilled in arrows
and weapons, all of them are competent in the use of every kind of
weapon. Tell us now, O Sahadeva, O son of Kuru's race, who that warrior,
is conversant with all kinds of battle-array, that may become the leader
of these seven and may also withstand in battle Bhishma who is like unto
a fire having arrows for its flames. Give us thy own opinion, O tiger
among men, as who is fit to be our generalissimo.'

"Sahadeva said, 'Closely related to us, sympathising with us in our
distress, endued with great might, conversant with every virtue, skilled
in weapons, and irresistible in battle, the mighty king of the Matsyas,
Virata, relying upon whom we hope to recover our share of the kingdom,
will be able to bear in battle both Bhishma and all those mighty
car-warriors.'

"Vaisampayana continued, 'After Sahadeva had said this, eloquent Nakula
then said these words, 'He that in years, in knowledge of scriptures, in
perseverance, in family and birth, is respectable; he that is endued with
modesty, strength, and prosperity; he that is well-versed in all branches
of learning; he that studied the science of weapons (with the sage
Bharadwaja); he, who is irresistible and firmly devoted to truth; he that
always challenges Drona and mighty Bhishma; he that belongs to one of the
foremost of royal houses; he that is a famous leader of hosts; he that
resembles a tree of hundred branches in consequence of sons and grandsons
that surround him; that king, who, with his wife, performed, moved by
wrath, the austerest of penances for the destruction of Drona; that hero,
who is an ornament of assemblies; that bull among monarchs who always
cherishes us like a father; that father-in-law of ours, Drupada, should
be our generalissimo. It is my opinion that he will be able to withstand
both Drona and Bhishma rushing to battle, for that king is the friend of
Angira's descendant Drona and is conversant with celestial weapons.'

'After the two sons of Madri had thus expressed their individual
opinions, Vasava's son, Savyasachin, who was equal to Vasava himself,
said these words, 'This celestial person of the hue of fire and endued
with mighty arms, who sprang into life through the power of ascetic
penances and the gratification of sages; who issued from the sacrificial
fire-hole armed with bow and sword, accoutred in armour of steel, mounted
on a car unto which were yoked excellent steeds of the best breed, and
the clatter of whose car-wheels was as deep as the roar of mighty masses
of clouds; this hero endued with that energy and strength and resembling
the very lion in his frame of body and prowess, and possessed of leonine
shoulders, arms, chest, and voice like the lion's roar; this hero of
great effulgence; this warrior of handsome brows, fine teeth, round
cheeks, long arms, of stout make, excellent thighs, large expansive eyes,
excellent legs, and strong frame; this prince who is incapable of being
penetrated by weapons of any kind, and who looks like an elephant with
rent temples; this Dhrishtadyumna, truthful in speech, and with passions
under control, was born for the destruction of Drona. It is this
Dhrishtadyumna, I think, that will be able to bear Bhishma's arrows which
strike with the vehemence of the thunderbolt and look like snakes with
blazing mouths, which resemble the messengers of Yama in speed, and fall
like flames of fire (consuming everything they touch), and which were
borne before by Rama alone in battle. I do not, O king, see the man
except Dhrishtadyumna, who is able to withstand Bhishma of great vows.
This is just what I think. Endued with great lightness of hand and
conversant with all the modes of warfare, accoutred in coat of mail that
is incapable of being penetrated by weapons, this handsome hero,
resembling the leader of a herd of elephants, is according to my opinion,
fit to be our generalissimo.'

"Bhima then said, 'That son of Drupada, Sikhandin, who is born for the
destruction of Bhishma, as is said, 'O king, by the sages and Siddhas
assembled together, whose form on the field of battle, while displaying
celestial weapons, will be seen by men to resemble that of the
illustrious Rama himself, I see not, O king, the person who is able to
pierce with weapons that Sikhandin, when he is stationed for battle on
his car, accoutred in mail. Except the heroic Sikhandin, there is no
other warrior who is able to slay Bhishma in single combat. It is for
this, O king, that I think Sikhandin is fit to be our generalissimo.'

"Yudhishthira said, 'O sire, the strength and weakness, might and
feebleness, of everything in the universe, and the intentions of every
person here, are well-known to virtuous Kesava. Skilled or unskilled in
weapons, old or young, let him be the leader of my forces, who may be
indicated by Krishna of Dasarha's race. Even he is the root of our
success or defeat. In him are our lives, our kingdom, our prosperity and
adversity, our happiness and misery. Even he is the Ordainer and Creator.
In him is established the fruition of our desires. Let him, therefore, be
the leader of our host, who may be named by Krishna. Let that foremost of
speakers say, for the night approacheth. Having selected our leader,
worshipped our weapons with offerings of flowers and perfumes, we will,
at day-break, under Krishna's orders march to the field of battle!'

"Vaisampayana continued, 'Hearing these words of the intelligent king,
Yudhishthira the Just, the lotus-eyed Krishna said, eyeing Dhananjaya,
the white, O king, I fully approve of all those powerful warriors whom ye
have named for becoming the leaders of thy troops. All of them are
competent to withstand thy foes. Indeed, they can frighten Indra himself
in great battle, let alone the covetous and wicked-minded sons of
Dhritarashtra. O thou of mighty arms, for thy good I made great efforts
to prevent the battle by bringing about peace. By that we have been freed
from the debt we owed to virtue. Fault-finding persons will not be able
to reproach us for anything. Foolish Duryodhana, destitute of
understanding, regardeth himself as skilled in weapons, and though really
weak thinketh himself to be possessed of strength. Array thy troops soon,
for slaughter is the only means by which they can be made to yield to our
demands. Indeed, the sons of Dhritarashtra will never be able to keep
their ground when they will behold Dhananjaya with Yuyudhana as his
second, and Abhimanyu, and the five sons of Draupadi, and Virata, and
Drupada, and the other kings of fierce prowess,--all lords of
Akshauhinis. Our army is possessed of great strength, and is invincible
and incapable of being withstood. Without doubt, it will slay the
Dhartarashtra host. As regards our leader, I would name that chastiser of
foes, Dhrishtadyumna.'"



SECTION CLII

"Vaisampayana said, 'When Krishna had said this, all the monarchs there
were filled with joy. And the shout sent forth by those delighted kings
was tremendous. And the troops began to move about with great speed,
saying, 'Draw up, Draw up.' And the neighing of steeds and roars of
elephants and the clatter of car-wheels and the blare of conchs and the
sound of drums, heard everywhere, produced a tremendous din. And teeming
with cars and foot-soldiers and steeds and elephants, that invincible
host of the marching Pandavas moving hither and thither, donning their
coats of mail, and uttering their war-cries, looked like the impetuous
current of the Ganga when at its full, agitated with fierce eddies and
waves. And in the van of that host marched Bhimasena, and the two sons of
Madri encased in their coats of mail, and Subhadra's son and the five
sons of Draupadi and Dhrishtadyumna of Prishata's race. And the
Prabhadrakas and the Panchalas marched behind Bhimasena. And the din made
by the marching hosts, filled with joy, was like unto the roars of the
deep when the tide is highest on the day of the new moon. Indeed, the
tumult was such that it seemed to reach the very heavens. And capable of
breaking hostile ranks, those warriors cased in armour marched thus,
filled with joy. And Kunti's son, king Yudhishthira, amongst them
marched, taking with him the cars and other vehicles for transport, the
food-stores and fodder, the tents, carriages, and draught-cattle, the
cash-chests, the machines and weapons, the surgeons and physicians, the
invalids, and all the emaciated and weak soldiers, and all the attendants
and camp-followers. And truthful Draupadi, the princess of Panchala,
accompanied by the ladies of the household, and surrounded by servants
and maids, remained at Upaplavya. And causing their treasure and ladies
to be guarded by bodies of soldiers, some of whom were placed as
permanent lines of circumvallation and some ordered to move about at a
distance from this line, the Pandavas set out with their mighty host. And
having made presents of kine and gold to the Brahmanas, who walked around
them and uttered blessings, the sons of Pandu commenced the march on
their cars decked with jewels. And the princes of Kekaya, and
Dhrishtaketu, and the son of the king of the Kasis, and Srenimat, and
Vasudana, and the invincible Sikhandin, all hale and hearty, cased in
armour and armed with weapons and decked with ornaments, marched behind
Yudhishthira, keeping him in their centre. And in the rear, were Virata,
Yajnasena's son of the Somaka race (Dhrishtadyumna), Susarman,
Kuntibhoja, Dhrishtadyumna's sons, forty thousand cars, five times as
much cavalry, infantry ten times more numerous (than the last), and sixty
thousand elephants. And Anadhrishti, and Chekitana and Dhrishtaketu and
Satyaki all marched, surrounding Vasudeva and Dhananjaya. And reaching
the field of Kurukshetra with their forces in battle-array, those
smiters, the sons of Pandu, looked like roaring bulls. And entering the
field, those chastisers of foes blew their conchs. And Vasudeva and
Dhananjaya also blew their conchs. And hearing the blare of the conch
called Panchajanya, which resembled the roll of the thunder, all the
warriors (of the Pandava army) were filled with joy. And the leonine
roars of those warriors, endued with lightness of hand and speed of
motion, mingling with the blare of conchs and beat of Drums, made the
whole earth, the welkin, and the oceans resound therewith.'"



SECTION CLIII

"Vaisampayana said, 'King Yudhishthira then caused his troops to encamp
on a part of the field that was level, cool, and abounding with grass and
fuel. Avoiding cemeteries, temples and compounds consecrated to the
deities, asylums of sages, shrines, and other sacred plots. Kunti's
high-souled son, Yudhishthira, pitched his camp on a delightful, fertile,
open and sacred part of the plain. And rising up, again, after his
animals had been given sufficient rest, the king set out joyously
surrounded by hundreds and thousands of monarchs. And Kesava accompanied
by Partha began to move about, scattering numerous soldiers of
Dhritarashtra (kept as outposts). And Dhrishtadyumna of Prishata's race
and that mighty car-warrior of great energy, viz., Yuyudhana, otherwise
called Satyaki, measured the ground for the encampment. And arrived, O
Bharata, at the holy Hiranwati which flows through Kurukshetra, which was
filled with sacred water, and whose bed was divested of pointed pebbles
and mire, and which was regarded as an excellent tirtha, Kesava caused a
moat to be excavated there, and for its protection stationed a sufficient
number of troops with proper instructions. And the rules that were
observed in respect of the tents of the high-souled Pandavas, were
followed by Kesava in the matter of the tents he caused to be set up for
the kings (that came as their allies). And, O monarch, costly tents,
incapable of being attacked, apart from one another, were, by hundreds
and thousands, set up for those kings on the surface of the earth, that
looked like palatial residences and abounded with fuels and edibles and
drinks. And there were assembled hundreds upon hundreds of skilled
mechanics, in receipt of regular wages and surgeons and physicians,
well-versed in their own science, and furnished with every ingredient
they might need. And king Yudhishthira caused to be placed in every
pavilion large quantities, high as hills, of bow-strings and bows and
coats of mail and weapons, honey and clarified butter, pounded lac,
water, fodder of cattle, chaff and coals, heavy machines, long shafts,
lances, battleaxes, bow-staffs, breast-plates, scimitars and quivers. And
innumerable elephants cased in plates of steel with prickles thereon,
huge as hills, and capable of fighting with hundreds and thousands, were
seen there. And learning that the Pandavas had encamped on that field,
their allies, O Bharata, with their forces and animals, began to march
thither. And many kings who had practised Brahmacharya vows, drunk
(consecrated) Soma and had made large presents to Brahmanas at
sacrifices, came there for the success of the sons of Pandu.'"



SECTION CLIV

"Janamejaya said, 'Hearing that Yudhishthira had, with his troops marched
from the desire of battle and encamped on Kurukshetra, protected by
Vasudeva, and aided by Virata and Drupada with their sons, and surrounded
by the Kekayas, the Vrishnis, and other kings by hundreds, and watched
over by numerous mighty car-warriors, like the great Indra himself by the
Adityas, what measures were concerted by king Duryodhana? O high-souled
one, I desire to hear in detail all that happened in Kurujangala on that
frightful occasion. The son of Pandu, with Vasudeva and Virata and
Drupada and Dhrishtadyumna, the Panchala prince and that mighty
car-warrior Sikhandin and powerful Yudhamanyu, incapable of being
resisted by the very gods, might trouble the deities themselves in battle
with Indra at their head. I, therefore, desire to hear in detail, O thou
that art possessed of wealth of asceticism, all the acts of the Kurus and
the Pandavas as they had happened.'

"Vaisampayana said, 'When he of Dasarha's race had departed (from the
Kuru court), king Duryodhana, addressing Karna and Dussasana and Sakuni,
said these words, 'Kesava hath gone to the sons of Pritha, without having
been able to achieve his object. Filled with wrath as he is, he will
surely stimulate the Pandavas. A battle between myself and Pandavas is
much desired by Vasudeva. Bhimasena and Arjuna are ever of the same mind
with him. Yudhishthira, again, is very much under the influence of
Bhimasena. Before this, Yudhishthira with all his brothers was persecuted
by me. Virata and Drupada whom I had waged hostilities with, obedient to
Vasudeva, both of them have become the leaders of Yudhishthira's host.
The battle, therefore, that will take place, will be a fierce and
terrific one. Casting off all sloth, cause every preparation to be made
for the encounter. Let the kings (my allies) pitch their tents by
hundreds and thousands on Kurukshetra, all of which must be spacious,
incapable of being approached by enemies, near enough to places abounding
with water and fuel, in such positions that the communications thereto
for sending supplies may not be stopped at any time by the foe,--full of
weapons of diverse kinds, and decked with streamers and flags. Let the
road from our city to the camp be made level for their march. Let it be
proclaimed this very day, without loss of time, that our march will
commence tomorrow.' (Hearing these words of the king), they said, 'So be
it,'--and when the morrow came, those high-souled persons did everything
they had been commanded to do for the accommodation of the monarchs. And
all those monarchs (meanwhile), hearing the king's command, rose up from
their costly seats, with wrath having the foe for its objects. And they
began to slowly rub their mace-like arms, blazing with bracelets of gold,
and decked with the paste of sandal and other fragrant substances. And
they also commenced, with those lotus-like hands of theirs, to wear their
head-gears and lower and upper garments and diverse kinds of ornaments.
And many foremost of car-warriors began to superintend the furnishing of
their cars, and persons conversant with horse-lore began to harness their
steeds, while those versed in matters relating to elephants began to
equip those huge animals. And all those warriors began to wear diverse
kinds of beautiful armour made of gold, and arm themselves with diverse
weapons. And the foot-soldiers began to take up various kinds of arms and
case their bodies in various kinds of armour decorated with gold. And, O
Bharata. the city of Duryodhana then, filled as it was with rejoicing
millions, wore the bright aspect of a festive occasion. And, O king, the
Kuru capital at the prospect of battle looked like the ocean on the
appearance of the moon, with the vast crowds of humanity representing its
waters with their eddies; the cars, elephants, and horses representing
its fishes; the tumult of conchs and drums, its roar; the
treasure-chests, its jewels and gems; the diverse kinds of ornaments and
armour its waves; the bright weapons its white foam; the rows of houses
the mountains on its beach; and the roads and shops, like lakes!'"



SECTION CLV

"Vaisampayana said, 'Recollecting the words spoken by Vasudeva,
Yudhishthira once more addressed that scion of Vrishni's race, saying,
'How, O Kesava, could wicked Duryodhana say it? O thou of unfading glory,
what should we do in view of the occasion that hath come? By acting in
what way may we keep on the track of our duty? Thou, O Vasudeva, art
acquainted with the views of Duryodhana, Karna, and Sakuni, the son of
Suvala. Thou knowest also what views are entertained by myself and my
brothers. Thou hast heard the words uttered by both Vidura and Bhishma. O
thou of great wisdom, thou hast also heard in their entirety the words of
wisdom spoken by Kunti. Overlooking all these, tell us, O thou of mighty
arms, after reflection, and without hesitation, what is for our good.'

"Hearing these words of king Yudhishthira the Just, that were fraught
with virtue and profit. Krishna replied, in a voice deep as that of the
clouds or cymbals, saying, 'Responding to his advantage and consistent
with both virtue and profit, those words that were uttered by me in the
Kuru court found no response in the Kuru prince Duryodhana with whom
deceit supplieth the place of wisdom. That wretch of wicked understanding
listeneth not in the least to the counsels of Bhishma or Vidura or mine.
He transgresseth everybody. He wisheth not to earn virtue, nor doth he
wish for fame. That wicked-souled wight, relying upon Karna, regardeth
everything as already won. Indeed, Suyodhana of wicked heart and sinful
in his resolves, even ordered my incarceration but he did not, however,
obtain the fruition of that wish. Neither Bhishma nor Drona said anything
on that subject. Indeed, all of them follow Duryodhana, except Vidura, O
thou of unfading glory, Sakuni, the son of Suvala, and Karna, and
Dussasana, all equally foolish, gave foolish and vindictive Duryodhana
much improper advice regarding thee. Indeed, what use is there in my
repeating to thee all that the Kuru prince hath said? In brief, that
wicked-souled wight beareth no good will towards thee. Not even in all
these kings together, that form thy army, is that measure of sinfulness
and wickedness which resideth in Duryodhana alone. As regards ourselves,
we do not desire to make peace with the Kauravas by abandoning our
property. War, therefore, is that which should now take place.'

"Vaisampayana continued, 'Hearing these words uttered by Vasudeva, all
the kings (there present), O Bharata, without saying anything, looked at
Yudhishthira's face. And Yudhishthira, understanding the intention of
those monarchs, said, with Bhima and Arjuna and the twins, 'Draw up the
troops in battle array.' And the word of command having been passed, a
great uproar rose amongst the Pandava army and all the soldiers were
filled with joy. King Yudhishthira the Just, however, beholding the
(impending) slaughter of those that deserved not to be slain, began to
sigh deeply, and addressing Bhimasena and Vijaya, said, 'That for the
sake of which I accepted an exile into the woods and for which I suffered
so much misery, that great calamity overtaketh us of a set purpose. That
for which we strove so much leaveth us as if on account of our very
striving. On the other hand, a great distress overtaketh us, although we
did nothing to invite it. How shall we fight with those reverend
superiors (of ours) whom we on no account can slay? What kind of victory
shall we achieve by slaying our preceptors of venerable age?'

"Hearing these words of king Yudhishthira the Just, Savyasachin repeated
to his elder brother all those words that Vasudeva had said. And
addressing Yudhishthira, Arjuna continued, 'Thou hast, O king, certainly
understood all the words spoken by Kunti and Vidura, that were repeated
to thee by Devaki's son. I know it for certain that neither Vidura nor
Kunti would say anything that is sinful. Besides this, O son of Kunti, we
cannot withdraw without engaging in battle.'

"Hearing this speech of Savyasachin, Vasudeva also said unto Partha, 'It
is even so (as thou hast said). The sons of Pandu then, O great king,
made up their minds for war, and passed that night with their soldiers in
great happiness.'"



SECTION CLVI

"Vaisampayana said, 'After that night had passed away, king Duryodhana, O
Bharata, distributed (in proper order) his eleven Akshauhinis of troops.
And arranging his men, elephants, cars, and steeds, into three classes,
viz., superior, middling, and inferior, the king distributed them amongst
his divisions (by placing them in the van, centre, and rear of the
ranks). And furnished with timber and planks for repairing the damages
their cars might sustain in the press of battle, with large quivers borne
on cars, with tiger-skins and other stiff leather for enveloping the
sides of cars, with barbed javelins to be hurled by the hand, with
quivers borne on the backs of steeds and elephants, with long-handled
spears of iron and missiles, with quivers borne on the backs of
foot-soldiers with heavy clubs of woods, with flagstaffs and banners,
with long heavy shafts shot from bows, with diverse kinds of nooses and
lassoes, with armour of various kinds, with short-pointed clubs of wood,
with oil, treacle, and sand, with earthen pots filled with poisonous
snakes, with pulverised lac and other inflammable matter, with short
spears furnished with tinkling bells, with diverse weapons of iron, and
machines, for hurling hot treacle, water, and stones, with whistling
clubs of hard wood, with wax and heavy mallets, with clubs of wood having
iron spikes, with plough-poles and poisoned darts, with long syringes for
pouring warm treacle and planks of cane, with battle-axes and forked
lances with spiked gauntlets, with axes and pointed iron-spikes, with
cars having their sides covered with skins of tigers, and leopards, with
sharp-edged circular planks of wood, with horns, with javelins and
various other weapons of attack, with axes of the kuthara species, and
spades, with cloths steeped in oil, and with clarified butter, the
divisions of Duryodhana, glittering with robes embroidered with gold and
decked with various kinds of jewels and gems and consisting of warriors
endued with handsome persons, blazed forth like fire. And cased in coats
of mail and well-skilled in weapons, accomplished in horse-lore, brave
persons of good birth were employed as car-drivers. And all the cars were
furnished with various drugs, and with horses having rows of bells and
pearls on their heads, and with banners and flagstaffs, and with
ornaments gracing their steeples and turrets and with shields, swords,
and lances, and javelins and spiked maces. And unto each of those cars
were yoked four steeds of the best breed. And upon each of them were kept
a hundred bows. And each car had one driver in charge of the couple of
steeds in front, and two drivers in charge of the couple of steeds
attached to the wheels on the two sides. And both of the last-mentioned
drivers were skilled car-warriors, while the car-warrior himself was also
skilled in driving steeds. And thousands of cars thus furnished and
decked with gold, and protected like fortified town and incapable of
being conquered by foes, were stationed on all sides. And the elephants
also were furnished with rows of bells and pearls and decked with diverse
ornaments. And on the back of each of those animals, mounted seven
warriors. And in consequence of such accoutrements those animals looked
like hills graced with jewels. And amongst the seven, two were armed with
hooks, two were excellent bowmen, two were first-rate swords-men, and
one, O king, was armed with a lance and trident. And, O king, the army of
the illustrious Kuru king, teemed with innumerable infuriate elephants,
bearing on their backs loads of weapons and quivers filled with arrows.
And there were also thousands of steeds ridden by brave soldiers
accoutred in mail, decked in ornaments, and furnished with flags. And
numbering in hundreds and thousands, all those steeds were free from the
habit of scratching the ground with their forehoofs. And they were all
well-trained, and decked with ornaments of gold, and exceedingly obedient
to their riders. And of foot-soldiers, there were hundreds of thousands
of diverse mien, accoutred in armours of diverse kinds and armed also
with weapons of diverse species, and decked with golden ornaments. And
unto each car, were assigned ten elephants, and unto each elephant ten
horses, and unto each horse ten foot-soldiers, as protectors. Again, a
large body of troops was kept as a reserve for rallying the ranks that
would be broken. And this reserve consisted of cars, unto each of which
were attached fifty elephants; and unto each elephant were attached a
hundred horses; and unto each horse were attached seven foot-soldiers.
Five hundred cars, as many elephants (fifteen hundred horses, and two
thousand five hundred foot-soldiers) constitute a Sena. Ten Senas
constitute a Pritana; and ten Pritanas, a Vahini. In common parlance,
however, the words Sena, Vahini, Pritana, Dhwajini, Chamu, Akshauhini,
and Varuthini are used in the same sense.

'It was thus that the intelligent Kaurava arrayed his force. Between the
two sides, the total number was eighteen Akshauhinis. Of this, the
Pandava force consisted of seven Akshauhinis, while the Kaurava force
consisted of ten Akshauhinis and one more. Five times fifty men
constitute a Patti. Three Pattis make a Senamukha or Gulma. Three Gulmas
make a Gana. In Duryodhana's army, there were thousands and hundred of
such Ganas consisting of warriors capable of smiting (the foe) and
longing for battle. And the mighty-armed king Duryodhana, selecting from
among them brave and intelligent warriors, made them the leaders of his
troops. And placing an Akshauhini of troops under each of those best of
men, viz., Kripa, Drona, Salya, Jayadratha, the king of the Sindhus,
Sudakshina the ruler of the Kamvojas, Kritavarman, Drona's son
(Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the
mighty Vahlika, the king used to bring them daily before him and at all
hours, and speak to them. And he repeatedly offered them worship before
his very eyes. And thus appointed, all warriors, with all their
followers, became desirous of doing what was most agreeable to the king.'"



SECTION CLVII

"Vaisampayana said, Dhritarashtra's son, accompanied by all the kings,
then addressed Bhishma, son of Santanu, and with joined hands said these
words, 'Without a commander, even a mighty army is routed in battle like
a swarm of ants. The intelligence of two persons can never agree.
Different commanders, again, are jealous of one another as regards their
prowess. O thou of great wisdom, it is heard (by us) that (once on a
time) the Brahmanas, raising a standard of Kusa grass, encountered in
battle the Kshatriyas of the Haihaya clan endued with immeasurable
energy. O grandsire, the Vaisyas and the Sudras followed the Brahmanas,
so that all the three orders were on one side, while those bulls among
the Kshatriyas were alone on the other. In the battles, however, that
ensued, the three orders repeatedly broke, while the Kshatriyas, though
alone, vanquished large army that was opposed to them. Then those best of
Brahmanas enquired of the Kshatriyas themselves (as to the cause of
this). O grandsire, those that were virtuous among the Kshatriyas
returned the true answer to the enquirers, saying, 'In battle we obey the
orders of one person endued with great intelligence, while ye are
disunited from one another and act according to your individual
understanding.' The Brahmanas then appointed one amongst themselves as
their commander, who was brave and conversant with the ways of policy.
And they then succeeded in vanquishing the Kshatriyas. Thus people always
conquer their foes in battle who appoint a skilled, brave, and sinless
commander, observing the good of the forces under him. As regards thee,
thou art equal to Usanas himself, and always seekest my good. Incapable
of being slain, thou art, again devoted to virtue. Be thou, therefore,
our commander. Like the sun among all luminaries, like the moon unto all
delicious herbs, like Kuvera among the Yakshas, like Vasava among the
gods, like Meru among mountains, Suparna among the birds, Kumara among
the gods, Havyavaha among Vasus, thou art amongst ourselves. Like the
gods protected by Sakra, ourselves, protected by thee, will assuredly
become invincible by the very gods. Like Agni's son (Kumara) at the head
of the gods, march thou at our head, and let us follow thee like calves
following the lead of a mighty bull.'

"Bhishma said, 'O mighty-armed one, it is even so, 'O Bharata, as thou
sayest. But the Pandavas are as dear to me as ye yourselves. Therefore, O
king, I should certainly seek their good as well, although I shall
certainly fight for thee, having given thee a pledge (before) to that
effect. I do not see the warrior on earth that is equal to me, except
that tiger among men, Dhananjaya, the son of Kunti. Endued with great
intelligence, he is conversant with innumerable celestial weapons. That
son of Pandu, however, will never fight with me openly. With the power of
my weapons, I can, in a trice, destroy this universe consisting of gods,
Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king,
are incapable of being exterminated by me. I shall, therefore, slay every
day ten thousand warriors. If, indeed, they do not slay me in battle
first, I will continue to slaughter their forces thus. There is another
understanding on which I may willingly become the commander of thy
forces. It behoveth thee to listen to that. O lord of earth, either Karna
should fight first, or I will fight first. The Suta's son always boasts
of his prowess in battle, comparing it with mine.'

"Karna said, 'As long as Ganga's son liveth, O king, I shall never fight.
After Bhishma is slain, I shall fight with the wielder of Gandiva.'

"Vaisampayana continued, 'After this, Dhritarashtra's son duly made
Bhishma the commander of his force, distributing large presents. And
after, his installation in the command, he blazed forth with beauty. And
at the king's behest, musicians cheerfully played upon drums and blew
conchs by hundreds and thousands. And numerous leonine roars were sent
forth and all the animals in the camp uttered their cries together. And
although the sky was cloudless, a bloody shower fell and made the ground
miry. And fierce whirl-winds, and earthquakes, and roars of elephants,
occurring, depressed the hearts of all the warriors. Incorporeal voices
and flashes of meteoric falls were heard and seen in the welkin. And
jackals, howling fiercely, foreboded great calamity. And, O monarch,
these and a hundred other kinds of fierce portents made their appearance
when the king installed Ganga's son in the command of his troops. And
after making Bhishma--that grinder of hostile hosts--his general, and
having also caused by abundant gifts of kine and gold to the Brahmanas to
pronounce benedictions on him, and glorified by those benedictions, and
surrounded by his troops, and with Ganga's son in the van, and
accompanied by his brothers, Duryodhana marched to Kurukshetra with his
large host. And the Kuru king, going over the plain with Karna in his
company, caused his camp to be measured out on a level part, O monarch,
of that plain. And the camp, pitched on a delightful and fertile spot
abounding with grass and fuel, shone like Hastinapura itself.'"



SECTION CLVIII

"Janamejaya said, 'When Yudhishthira heard that Bhishma, the high-souled
son of Ganga, the foremost of all wielders of weapons, the grandsire of
the Bharatas, the head of all the kings, the rival of Vrihaspati in
intellect, resembling the ocean in gravity, the mountains of Himavat in
calmness, the Creator himself in nobleness, and the sun in energy, and
capable of slaying hostile hosts like great Indra himself by showering
his arrows, was installed, till his removal by death, in the command of
the Kuru army on the eve of the great sacrifice of battle, terrific in
its mien and capable of making one's hairs stand on their ends, what did
that mighty-armed son of Pandu, that foremost of wielders of weapons,
say? What also did Bhima and Arjuna say? And what too did Krishna say?'

"Vaisampayana said, 'When news was received of this, Yudhishthira endued
with great intelligence and well-acquainted with what should be done in
view of dangers and calamities summoned all his brothers and also the
eternal Vasudeva (to his presence). And that foremost of speakers then
said in a mild voice, 'Make your rounds among the soldiers, and remain
carefully, casing yourselves in mail. Our first encounter will be with
our grandsire. Look ye for (seven) leaders for the seven Akshauhinis of
my troops.'

"Krishna said, 'Those words of grave import, which, O bull of the Bharata
race, it behoveth thee to utter on an occasion like this, have, indeed,
been uttered by thee. Even this, O mighty armed one, is what I also like.
Let therefore, that be done which should be done next. Let, indeed, seven
leaders be selected for thy army.'

"Vaisampayana continued, 'Summoning then those warriors eager for battle,
viz., Drupada and Virata, and that bull of Sini's race, and
Dhrishtadyumna the prince of Panchala, and king Dhrishtaketu, and prince
Shikhandi of Panchala, and Sahadeva, the ruler of the Magadhas,
Yudhishthira duly appointed them in the command of his seven divisions.
And above them all was placed in command of all the troops that
Dhrishtadyumna who had sprung from the blazing (sacrificial) fire for the
destruction of Drona. And Dhananjaya, of curly hair, was made the leader
of all those high-souled leaders. And handsome Janardana endued with
great intelligence, he who was the younger brother of Sankarshana, was
chosen as the guide of Arjuna and the driver of his steeds.'

"And beholding that a very destructive battle was about to take place,
there came, O king, into the Pandava encampment, Halayudha, accompanied
by Akrura, and Gada and Samva, and Uddhava, and Rukmini's son
(Pradyumna), and Ahuka's sons, and Charudeshna, and others. And
surrounded and guarded by those foremost warriors of the Vrishni race,
resembling a herd of mighty tigers, like Vasava in the midst of the
Maruts, the mighty-armed and handsome Rama, attired in garments of blue
silk and resembling the peak of the Kailasa mountain, and endued with the
sportive gait of the lion and possessed of eyes having their ends
reddened with drink, came there (at such a time). And beholding him, king
Yudhishthira the Just, and Kesava of great effulgence, and Pritha's son
Vrikodara of terrible deeds, and (Arjuna) the wielder of Gandiva, and all
the other kings that were, rose from their seats. And they all offered
worship unto Halayudha as he came to that place. And the Pandava king
touched Rama's hands with his own. And that chastiser of foes, Halayudha,
in return, accosting them all with Vasudeva at their head, and saluting
(respectfully) both Virata and Drupada who were senior in years, sat down
on the same seat with Yudhishthira. And after all the kings had taken
their seats, Rohini's son, casting his eyes on Vasudeva, began to speak.
And he said, 'This fierce and terrible slaughter is inevitable. It is,
without doubt, a decree of fate, and I think that it cannot be averted.
Let me hope, however, to behold all of you, with your friends, come
safely out of this strife, with sound bodies and perfectly hale. Without
doubt, all the Kshatriyas of the world that are assembled together have
their hour come. A fierce melee covering with a mire of flesh and blood
is sure to take place. I said unto Vasudeva repeatedly in private, 'O
slayer of Madhu, unto those that bear equal relationship to us, observe
thou an equal behaviour. As are the Pandavas to us, even so is king
Duryodhana. Therefore, give him also the same aid. Indeed, he repeatedly
soliciteth it. For thy sake, however, the slayer of Madhu regarded not my
words. Looking at Dhananjaya, he hath with his whole heart, been devoted
to your cause. Even this is what I certainly think, viz., that the
victory of the Pandavas is sure, for Vasudeva's wish, O Bharata, is even
so. As regards myself, I dare not cast my eyes on the world without
Krishna (on my side). It is for this that I follow whatever Krishna
seeketh to achieve. Both of these heroes, well-skilled in encounter with
the mace, are my disciples. My affection, therefore, for Bhima is equal
to that for king Duryodhana. For these reasons, I shall now repair to the
tirtha of the Saraswati for ablutions, for I shall not be able to behold
with indifference the destruction of the Kauravas.

"Having said this, the mighty-armed Rama, obtaining the leave of the
Pandavas, and making the slayer of Madhu desist (from following him
farther), set out on his journey for the sacred waters.'"



SECTION CLIX

"Vaisampayana said, 'About this time, there came into the Pandava camp
Bhishmaka's son, foremost among all persons of truthful resolution, and
known widely by the name of Rukmi. The high-souled Bhishmaka, who was
otherwise called king Hiranyaroman, was the friend of Indra. And he was
most illustrious among the descendants of Bhoja and was the ruler of the
whole southern country. And Rukmi was a disciple of that lion among the
Kimpurushas who was known by the name of Drona, having his abode on the
mountains of Gandhamadana. And he had learnt from his preceptor the whole
science of weapons with its four divisions. And that mighty-armed warrior
had obtained also the bow named Vijaya of celestial workmanship,
belonging to the great Indra, and which was equal to Gandiva in energy
and to also Sarnga (held by Krishna). There were three celestial bows
owned by the denizens of heaven, viz., Gandiva owned by Varuna, the bow
called Vijaya owned by Indra, and that other celestial bow of great
energy said to have been owned by Vishnu. This last (Sarnga), capable of
striking fear into the hearts of hostile warriors, was held by Krishna.
The bow called Gandiva was obtained by Indra's son (Arjuna) from Agni on
the occasion of the burning of Khandava, while the bow called Vijaya was
obtained from Drona by Rukmi of great energy. Baffling the nooses of Mura
and slaying by his might that Asura, and vanquishing Naraka, the son of
the Earth, Hrishikesa, while recovering the begemmed ear-rings (of
Aditi), with sixteen thousand girls and various kinds of jewels and gems,
obtained that excellent bow called Sarnga. And Rukmi having obtained the
bow called Vijaya whose twang resembled the roar of the clouds came to
the Pandavas, as if inspiring the whole universe with dread. Formerly,
proud of the might of his own arms, the heroic Rukmi could not tolerate
the ravishment of his sister Rukmini by wise Vasudeva. He had set out in
pursuit, having sworn that he would not return without having slain
Janardana. And accompanied by a large army consisting of four kinds of
forces that occupied (as it marched) a very large portion of the earth,
accoutred in handsome coats of mail and armed with diverse weapons and
resembling the swollen current of the Ganga, that foremost of all
wielders of weapons set out in pursuit of Vasudeva of Vrishni's race. And
having come up to him of Vrishni's race who was lord and master of
everything obtainable by ascetic austerities, Rukmi, O king, was
vanquished and covered with shame. And for this he returned not to (his
city) Kundina. And on the spot where that slayer of hostile heroes was
vanquished by Krishna, he built an excellent city named Bhojakata. And, O
king, that city filled with large forces and teeming with elephants,
steeds., is widely known on the earth by that name. Endued with great
energy, that hero, cased in mail and armed with bows, fences, swords and
quivers, quickly entered the Pandava camp, surrounded by an Akshauhini of
troops. And Rukmi entered that vast army, under a standard effulgent as
the sun, and made himself known to the Pandavas, from desire of doing
what was agreeable to Vasudeva. King Yudhishthira, advancing a few steps,
offered him worship. And duly worshipped and eulogised by the Pandavas,
Rukmi saluted them in return and rested for a while with his troops. And
addressing Dhananjaya, the son of Kunti in the midst of the heroes there
assembled, he said, 'If, O son of Pandu, thou art afraid, I am here to
render thee assistance in the battle. The assistance I will give thee
will be unbearable by thy foes. There is no man in this world who is
equal to me in prowess. I will slay those foes of thine whom thou, O son
of Pandu, wilt assign to me. I will slay one of those heroes, viz., Drona
and Kripa, and Bhishma, and Karna. Or, let all these kings of the earth
stand aside. Slaying in battle thy foes myself, I will give thee Earth.'
And he said this in the presence of king Yudhishthira the Just and of
Kesava and in the hearing of the (assembled) monarchs and all others (in
the camp). Then casting his eyes on Vasudeva and Pandu's son king
Yudhishthira the Just, Dhananjaya the intelligent son of Kunti smilingly
but in a friendly voice said these words, 'Born in the race of Kuru,
being especially the son of Pandu, naming Drona as my preceptor, having
Vasudeva for my ally, and bearing, besides the bow called Gandiva, how
can I say that I am afraid? O hero, when on the occasion of the tale 'of
cattle, I fought with the mighty Gandharvas, who was there to assist me?
In that terrific encounter also with the Gods and Danavas banded together
in great numbers at Khandava, who was my ally when I fought? When, again,
I fought with the Nivatakavachas and with those other Danavas called
Kalakeyas, who was my ally? When, again, at Virata's city I fought with
the numberless Kurus, who was my ally in that battle? Having paid my
respects, for battle's sake, to Rudra, Sakra, Vaisravana, Yama, Varuna,
Pavaka, Kripa, Drona, and Madhava, and wielding that tough celestial bow
of great energy called Gandiva, and accoutred with inexhaustible arrows
and armed with celestial weapons, how can a person like me, O tiger among
men, say, even unto Indra armed with the thunderbolt, such words as I am
afraid!--words that rob one of all his fame? O thou of mighty arms, I am
not afraid, nor have I any need of thy assistance. Go therefore, or stay,
as it pleaseth or suiteth thee.' Hearing these words of Arjuna, Rukmi
taking away with him his army vast as the sea, repaired then, O bull of
Bharata's race, to Duryodhana. And king Rukmi, repairing thither, said
the same words unto Duryodhana. But that king proud of his bravery,
rejected him in the same way.

'Thus, O king, two persons withdrew from the battle, viz., Rohini's son
(Rama) of Vrishni's race and king Rukmi. And after Rama had set out on
his pilgrimage to the tirthas, and Bhishmaka's son Rukmi had departed
thus, the sons of Pandu once more sat down for consulting with one
another. And that conclave presided over by king Yudhishthira the Just,
abounding with numerous monarchs, blazed forth like the firmament
bespangled with lesser luminaries with the moon in their midst.'"



SECTION CLX

"Janamejaya said, 'After the soldiers had been arrayed thus in order of
battle (on the field of Kurukshetra), what, O bull among Brahmanas, did
the Kauravas then do, urged as they were by destiny itself?'

"Vaisampayana said, 'After the soldiers, O bull of the Bharata race, had
been arrayed thus in order of battle, Dhritarashtra, O, king, said these
words to Sanjaya.'

"Dhritarashtra said, 'Come, O Sanjaya, tell me with the fullest details
all that hath happened in the encampment of the Kuru and the Pandava
troops. I regard destiny to be superior, and exertion useless, for
although I understand the evil consequences of war that will lead only to
ruin, still I am unable to restrain my son who rejoices in gambling and
considers deceit to be wisdom. Understanding everything, I am not yet
able to secure my own welfare. O Suta, my understanding is capable of
seeing the defects (of measures), but when I approach Duryodhana, that
understanding of mine turneth away (from that right path). When such is
the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of
one's corporeal body in battle is the laudable duty of every Kshatriya.'

"Sanjaya said, 'This question, O great king, that thou hast put, is
indeed, worthy of thee. It behoveth thee not, however, to impute entire
fault to Duryodhana only. Listen to me, O king, as I speak of this
exhaustively. That man who cometh by evil in consequence of his own
misconduct, should never impute the fault to either time or the gods. O
great king, he amongst men who perpetrateth every wicked act, deserveth
to be slain in consequence of his perpetrating those acts. Afflicted with
injuries in consequence of the match at dice, the sons of Pandu, however,
with all their counsellors quietly bore all those injuries, looking up, O
best of men, to thy face alone. Hear from me fully, O king, of the
slaughter that is about to take place in battle, of steeds and elephants
and kings endued with immeasurable energy. Hearing patiently, O thou that
art endued with great wisdom, of the destruction of the world in the
fierce battle that has been brought about, come to this conclusion and no
other, viz., that man is never the agent of his acts right or wrong.
Indeed, like a wooden machine, man is not an agent (in all he does). In
this respect, three opinions are entertained; some say that everything is
ordained by God; some say that our acts are the result of free-will; and
others say that our acts are the result of those of our past lives.
Listen then, therefore, with patience, to the evil that hath come upon
us.'"



SECTION CLXI

(Uluka Dutagamana Parva)

"Sanjaya said, 'After the high-souled Pandavas, O king, had encamped by
the side of the Hiranwati, the Kauravas also fixed their camps. And king
Duryodhana having strongly posted his troops and paid homage to all the
kings (on his side) and planted outposts and bodies of soldiers for the
protection of warriors, summoned those rulers of men, viz., Karna and
Dussasana and Sakuni, the son of Suvala, and began O Bharata, to consult
with them. And king Duryodhana, O Bharata, having (first) consulted with
Karna, and (next), O monarch, with Karna and his (own) brother Dussasana,
and Suvala's son all together, then summoned, O bull among men, Uluka and
bringing him into his presence in private, told him, O king, these words,
'O Uluka, O son of an adept at dice, repair thou unto the Pandavas and
the Somakas. And repairing thither, repeat these my words (unto
Yudhishthira) in the hearing of Vasudeva. That terrible battle between
the Kurus and the Pandavas which had been expected from a long time back
has, at last come. Those boastful words which Sanjaya brought to me, in
the midst of the Kurus and which thou hadst, with Vasudeva and thy
younger brothers, uttered in deep roar,--the time, O son of Kunti, hath
at last come for making them good. Do ye achieve, therefore, all which ye
have pledged yourselves to achieve. Unto the eldest son of Kunti thou
must say, as my words, the following, 'Virtuous as thou art, how canst
then, with all thy brothers, with the Somakas, and the Kekayas, set thy
heart upon unrighteousness? How canst thou wish the destruction of the
universe, when, as I think thou shouldst be the dispeller of the fears of
all creatures. O bull of Bharata's race, this sloka sung of old by
Prahlada when his kingdom had been wrested from him by the gods, hath
been heard by us,--Ye gods, that person whose standard of righteousness
is always up, but whose sins are always concealed is said to adopt the
behaviour of the cat (in the story).' I will here repeat to thee, O king,
this excellent story recited by Narada to my father. A wicked cat, O
king, once on a time took up his abode on the banks of the Ganges,
abandoning all work and with his hands upraised (after the manner of a
devotee). Pretending to have purified his heart, he said unto all
creatures these words, for inspiring confidence in them, viz.,--I am now
practising virtue. After a long time, all oviparous creatures reposed
trust in him, and coming unto him all together, O monarch, they all
applauded that cat. And worshipped by all feathery creatures, that
devourer of feathery creatures, regarded his purpose already
accomplished, as also the purpose of his austerities. And after some more
time, the mice went to that place. And these also all beheld him to be a
virtuous person engaged in the observance of vows, and proudly exerting
himself in a grand act. And having arrived at that settled conviction,
they entertained the following wish, O king,--'Many foes we have. Let
this one, therefore, become our maternal uncle, and let him always
protect all the old and young ones of our race. And going at last to the
cat, all of them said, 'Through thy grace we desire to roam in happiness.
Thou art our gracious shelter, thou art our great friend. For this, all
of us place ourselves under thy protection. Thou art always devoted to
virtue, thou art always engaged in the acquisition of virtue. O thou of
great wisdom, protect us, therefore, like the wielder of the thunderbolt
protecting the celestials.' Thus addressed, O king, by all the mice, the
cat answered them, saying, 'I do not see the consistency of these two,
viz., my ascetic pursuits and this protection (that I am called upon to
grant). I cannot avoid, however, doing good to you agreeably to your
request. You all, at the same time, should always obey my words. Staying
as I am in the observance of a severe vow, I am weakened by my ascetic
practices. I do not, therefore, see the means of my moving from place to
place. Ye all should, therefore, bear me hence every day to the
river-side.' Saying, 'So be it,' the mice then, O bull of Bharata's race,
made over all their old and young ones to that cat. Then that sinful
creature of wicked soul, feeding on mice, gradually became fat and of
good complexion and strong in his limbs. And thus while the mice began to
be reduced in number, the cat began to grow in vigour and strength. Then
all the mice, coming together, said unto one another, 'Our uncle is daily
growing stout, while we are being daily reduced (in number)!' Then a
certain mouse endued with wisdom, named Dindika, said, O king these words
unto the large swarm of mice gathered there, 'Go all of ye to the
river-side together. I will follow ye, accompanying our uncle.'
'Excellent, Excellent,' they said, and applauded that one of their
number. And they all did just as those words of grave import spoken by
Dindika seemed to indicate. The cat, however, not knowing all this, ate
up Dindika that day. All the mice then, without losing much time, began
to take counsel of one another. Then a very old mouse, named Kilika, said
these just words, O king, in the presence of all his kinsfolk, 'Our uncle
is not really desirous of earning virtue. He hath, like a hypocrite,
become our friend when in reality he is our enemy. Indeed, the excreta of
a creature that liveth only upon fruits and roots never containeth hair
of fur. Then again, while his limbs are growing, our number is decaying.
Besides, Dindika cannot be seen for these eight days.' Hearing these
words, the mice ran away in all directions. And that cat also of wicked
soul returned to whence he came. O thou of wicked soul, thou too art a
practiser of such feline behaviour. Thou behavest towards thy kinsmen
after the manner of the cat (in the story) towards the mice. Thy speech
is of one kind, and thy conduct is of another. Thy (devotion to)
scripture and thy peacefulness of behaviour are only for display before
men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya
and do all that one should do as such. Art thou not virtuous, O bull
among men? Acquiring the earth by means of the prowess of thy arms, make
gifts, O best of the Bharatas, unto the Brahmanas and to the means of thy
deceased ancestors as one should. Seeking the good of that mother of
thine who hath been afflicted with distress for a series of years, dry up
her tears, and confer honours on her by vanquishing (thy foes) in battle.
Thou hadst with great abjectness, solicited only five villages. Even that
was rejected by us, for how could we bring about a battle, how could we
succeed in angering the Pandavas, was all that we sought. Remembering
that it was for thee that the wicked Vidura was driven (by us) and that
we had tried to burn you all in the house of lac, be a man now; at the
time of Krishna's setting out (from Upaplavya) for the Kuru court, thou
hadst through him communicated this message (to us), viz.,--Hear, O king,
I am prepared for either war or peace! Know, O monarch, that the hour
hath come for battle. O Yudhishthira, I have made all these preparations
in view of that. What doth a Kshatriya regard as a more estimable
accession (of good fortune) than battle? Born thou hast beer in the
Kshatriya order. Known also thou art in the world. Having obtained
weapons again from Drona and Kripa, why, O bull of the Bharata race, dost
thou rely on Vasudeva who belongeth to the same order of life as thyself
and who is, not superior to thee in might.'

'Thou must also say unto Vasudeva in the presence of the Pandavas these
words,--For thy own sake, as also for the sake of the Pandavas, withstand
me in battle to the best of thy power! Assuming once more that form which
thou hadst assumed before in the Kuru court, rush thou with Arjuna
against me (on the field)! A conjuror's tricks or illusions may
(sometimes) inspire fright. But as regards the person that stands armed
for fight, such deceptions (instead of inspiring fight) only provoke
anger! We also are competent, by our powers of illusion, to ascend to
heaven or the firmament, or penetrate into the nether region, or the city
of Indra! We also can display various forms in our own body! The great
Ordainer bringeth all creatures to subjection by a flat of His will (and
never by such conjuror's tricks)! Thou always sayest, O thou of Vrishni's
race, these words, viz.,--Causing the sons of Dhritarashtra to be slain
in battle, I will confer undisputed sovereignty on the sons of
Pritha!--These words of thine were brought to me by Sanjaya. Thou hadst
also said, 'Know, ye Kauravas that it is with Arjuna, having me for his
second, ye have provoked hostilities!' Truthfully adhering to that
pledge, put forth thy energy for the Pandavas and fight now in battle to
the best of thy power! Show us that thou canst be a man! He is said to be
truly alive, who, having ascertained (the wight of his) foes inspireth
grief in them by resorting to true manliness! Without any reason, O
Krishna, great hath been thy fame spread in the world! It will, however,
presently be known that there are many persons, in the world that are
really eunuchs though possessed of the signs of manhood. A slave of
Kansa, especially as thou art, a monarch like me should not cover himself
in mail against thee!

'Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant,
gluttonous Bhimasena, who is even like a bull though divested of horns,
these words, viz.,--O son of Pritha, a cook thou hadst become, known by
the name of Vallabha, in the city of Virata! All this is evidence of thy
manliness! Let not the vow thou hadst made before in the midst of the
Kuru court be falsified! Let Dussasana's blood be drunk if thou art able!
O son of Kunti, thou often sayest,--Speedily shall I slay Dhritarashtra's
sons in battle!--The time for accomplishing it hath now come! O Bharata,
thou deservest to be rewarded in cookery! The difference, however, is
very great between dressing food and fighting! Fight now, be a man!
Indeed, thou shalt have to lie down, deprived of life, on the earth,
embracing thy mace, O Bharata! The boast in which thou hadst indulged in
the midst of thy assembly is all vain, O Vrikodara!

'Say, O Uluka, unto Nakula, from me, these words, viz.,--Fight now, O
Bharata, patiently! We desire, O Bharata, to behold thy manliness, thy
reverence for Yudhishthira, and thy hatred of myself! Recall to mind the
sufferings in their entirety that Krishna had suffered!

'Next, thou must say these words of mine unto Sahadeva in the presence of
the (assembled) monarchs,--Fight in battle now, to the best of thy power!
Remember all your woes!

'Say next, from me, unto both Virata and Drupada, these words,
viz.,--Since the beginning of the creation, slaves, endued even with
great accomplishments, have never been able to fully understand their
masters. Nor have affluent kings been always able to understand their
slaves! This king deserveth no praise,--possibly, under such a belief, ye
have come against me! United together, fight ye, therefore, against me
for achieving my death, and accomplish the objects ye have in view, as
also those that the Pandavas have!

Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these
words, viz.,--The hour hath now come for thee, and thou also hast come
for thy hour! Approaching Drona in battle thou wilt know what is best for
thee! Achieve thou the business of thy friend! Accomplish that feat which
is difficult of accomplishment!

'Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words,
viz.,--The mighty-armed Kaurava, foremost of all bowmen, Ganga's son
(Bhishma), will not slay thee, knowing thee to be only a female! Fight
now without any fear! Achieve in battle what canst to the best of thy
power! We desire to behold thy prowess!'

"Vaisampayana continued, 'Having said this, king Duryodhana laughed
aloud. And addressing Uluka again, he said, 'Say once more unto
Dhananjaya in the bearing of Vasudeva these words, viz.,--O hero, either
vanquishing us rule thou this world, or vanquished by us lie thou down on
the field (deprived of life)! Recalling to thy mind the sufferings
occasioned by your banishment from the kingdom, the woes of your sojourn
in the woods, and 'he affliction of Krishna, be a man, O son of Pandu!
That for which a Kshatriya lady bringeth forth a son is now arrived!
Displaying, therefore, in battle, thy might, energy, courage, manliness,
and great dexterity and speed in the use of weapons, appease thy wrath!
Afflicted with woe, and dispirited and exiled (from home) for a long
time, and driven from his kingdom, who is there whose heart would not
break? Who is there, well-born, and brave, and uncovetous of other's
wealth, that would not have his wrath excited when his kingdom descending
from generation to generation is attacked? Realise in deeds those high
words that thou hadst said! One that only boasts without being able to do
anything is regarded as a worthless man by those that are good. Recover
thy kingdom and those possessions that are now owned by thy foes! Even
these two are the purposes which a person desirous of war hath in view.
Exert, therefore, thy manliness! Thou wert won (as a slave) at dice!
Krishna was caused by us to be brought into the assembly! One that
regardeth himself a man should certainly display his wrath at this! For
twelve long years hadst thou been exiled from home into the woods, and
one whole year hadst thou passed in Virata's service! Remembering the
pangs of banishment from the kingdom and of thy sojourn in the woods, as
also those which Krishna had suffered, be thou a man! Display thy wrath
towards those that repeatedly utter harsh words at thee and thy brothers!
indeed, wrath (such as that) would consist in manliness! Let thy anger,
thy might and prowess, and knowledge, and thy lightness of hand in the
use of weapons, be exhibited? Fight, O son of Pritha, and prove to be a
man! The incantations in respect of all thy weapons have been performed.
The field of Kurukshetra is free from mire. Thy steeds are hale and
strong. Thy soldiers have received their pay. With Kesava, therefore, as
(thy) second, fight (with us)! Without encountering Bhishma as yet, why
dost thou indulge in such boasts? Like a fool, who, without having
ascended the Gandhamadana mountains, boasts (of his would-be feat), thou,
O son of Kunti, art indulging in a similar bragging, be a man! Without
having vanquished in battle the invincible Karna of the Suta race, or
Salya, that foremost of persons, or Drona, the first of all mighty
warriors and equal unto the lord of Sachi in battle, how canst thou, O
Partha, covet for thy kingdom? He that is a preceptor of both Vedic lore
and bowmanship, he that hath crossed both those branches of learning, he
that is foremost in battle and imperturbable (as a tower), he whose might
knoweth no diminution, that commander of armies, Drona of great
effulgence,--him, O Partha, thou wishest in vain to conquer! It is never
heard that the Sumeru peak hath been crushed by the wind. Yet even the
wind will bear away Sumeru, heaven itself will fall down on the earth,
the very Yugas will be altered in respect of their course, if what thou
hast said unto me becometh true! What man is there, desirous of life, be
it Partha or any body else, who having approached that grinder of foes,
would be able to return home with sound body? What person is there,
treading upon the earth with his feet, who, encountered by Drona and
Bhishma and struck with their arrows, would escape from the battle with
life? Like a frog having its abode in a well, why art thou not able to
realise the might of this vast army of the assembled monarchs,
invincible, looking like the very celestial host, and protected by these
lords of men, as the heavenly host by the gods themselves,--protected
that is, by the kings of the East, the West, the South and the North, by
the Kamvojas, the Sakas, the Khasas, the Salwas, the Matsyas, the Kurus
of the middle country, the Mlechchhas, the Pulindas, the Dravidas, the
Andhras, and the Kanchis,--this host of many nations, ready for battle,
and resembling the uncrossable current of the Ganga. O thou of little
understanding, how canst thou, O fool, venture to fight with me when
stationed in the midst of my elephant-host? Thy inexhaustible quivers,
thy car given thee by Agni, and thy celestial banner, O Partha, will all,
O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging!
Why dost thou indulge in too much boast! Success in battle resulteth from
the method in which it is fought. A battle is never gained by bragging.
If, O Dhananjaya, acts in this world succeeded in consequence of
vauntings, all persons would then have succeeded in their objects, for
who is there that is not competent to brag? I know that thou hast
Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I
know that there is no warrior equal to thee. Knowing all this, I retain
thy kingdom yet! A man never winneth success in consequence of the
attributes of lineage. It is the Supreme Ordainer alone who by his fiat
of will maketh things (hostile) friendly subservient. For these thirteen
years, I have enjoyed sovereignty while ye were weeping. I shall continue
to rule in the same way, slaying thee with thy kinsmen. Where was thy
Gandiva then, when thou wert made slave won at stake? Where, O Falguni,
was Bhima's might then? Your deliverance then came neither from
Bhimasena, armed with mace, nor from you armed with Gandiva, but from the
faultless Krishna. It was she, the daughter to Prishata's house, that
delivered you all, sunk in slavery, engaged in occupations worthy only of
the low, and working as servitors. I characterised you all as sesame
seeds without kernel. That is true. For, did not Partha (some time after)
bear a braid when living in Virata's city? In the cooking apartments of
Virata, Bhimasena was fatigued with doing the work of a cook. Even this,
O son of Pritha, is (evidence of) my manliness! Flying from an encounter
with hips and braids and waist-bands, thyself binding thy hair, wert
engaged in teaching the girls to dance? It is thus that Kshatriyas always
inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of
thyself, O Falguni, I will not give up the kingdom! Fight with Kesava as
thy ally! Neither deception, nor conjuror's tricks, nor jugglery, can
terrify the armed man addressed for fight. On the other hand, these
provoke only his wrath. A thousand Vasudevas, a hundred Falgunis,
approaching me whose arms and weapons never go for nothing, will surely
fly away in all directions. Encounter Bhishma in combat, or strike the
hill with thy head, or cross with the aid of thy two arms alone the vast
and deep main! As regards my army, it is a veritable main with Saradwat's
son as its large fish, Vivingsati as its huge snake, Bhishma as its
current of immeasurable might, Drona as its unconquerable alligator,
Karna and Salwa and Salya its fishes and whirlpools, the ruler of the
Kamvojas its equine head emitting fire, Vrihadvala its fierce waves,
Somadatta's son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta
its gale, Srutayus and Hridika's son its gulfs and bays, Dussasana its
current, Sushena and Chitrayuda its water-elephants (hippopotamus) and
crocodile, Jayadratha its (submarine) rock, Purumitra its depth, and
Sakuni its shores! When having plunged into this surging ocean with its
inexhaustible waves of weapons, thou wilt, from fatigue, be deprived of
senses and have all thy relatives and friends slain, then will repentance
possess thy heart! Then also will thy heart turn away from the thought of
ruling the earth, like the heart of a person of impure deeds turning away
from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as
impossible as for one not possessed of ascetic merit to obtain heaven!'"



SECTION CLXII

"Sanjaya said, 'Having reached the Pandava camp, the gambler's son
(Uluka) presented himself before the Pandavas, and addressing
Yudhishthira said, 'Thou art fully conversant with what envoys say! It
behoveth thee not, therefore, to be angry with me if I repeat those words
only which Duryodhana hath instructed me to tell!'

"Hearing this, Yudhishthira said, 'Thou hast no fear., O Uluka! Tell us,
without any anxiety what are the views of the covetous Duryodhana of
limited sight!' Then in the midst and presence of the illustrious and
high-souled Pandavas, of the Srinjayas, and Krishna possessed of great
fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka
said these words.'

"Uluka said, 'Even this is what the high-souled king Duryodhana hath in
the presence of all the Kuru heroes, said unto thee! Listen to those
words, O Yudhishthira! Thou wert defeated at dice, and Krishna was
brought into the assembly! At this, a person who regardeth himself a man
would be justified in giving way to wrath! For twelve years wert thou
banished from home into the woods! For one whole year didst thou live in
Virata's service. Remembering the reason there is for wrath, thy exile,
and the persecution of Krishna, be a man, O son of Pandu! Though weak,
Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of
Dussasana! Thy weapons have been properly worshipped and their presiding
deities have been invoked! The field of Kurukshetra also is without mire.
The roads are even. Thy steeds are well-fed. Engage in battle, therefore,
on the morrow, with Kesava as thy ally! Without having yet approached
Bhishma in battle, why dost thou indulge in boasts? Like a fool that
boasteth of his intention to ascend the mountains of Gandhamadana, thou,
O son of Kunti, art indulging in a vain boast. Without having vanquished
in battle the Suta's son (Karna) who is invincible, and Salya, that
foremost of mighty persons, and that first of all warriors and equal unto
Sachi's lord himself in combat, why, O son of Pritha, dost thou wish for
sovereignty? A preceptor in both the Vedas and the bow, he hath reached
the end of both these branches of learning. Thou desirest in vain, O son
of Pritha, to vanquish that leader of troops, the illustrious Drona, who
fightest in the van, is incapable of being agitated, and whose strength
knows no diminution. Never have we heard that the mountains of Sumeru
have been crushed by the wind! But the wind will bear away Sumeru, heaven
itself will fall down on the earth, the very Yugas will be reversed if
what thou hast said unto me really taketh place! Who is there fond of
life, fighting from the back of an elephant or of a horse or from a car,
that would return home (safe and sound), after having encountered that
grinder of foes? What creature treading the earth with his feet, would
escape with life from battle, having been attacked by Drona and Bhishma,
or pierced with their terrible shafts? Like a frog within a well, why
dost thou not realise the strength of this assembled host of monarchs,
which resembleth the very celestial host, and which is protected by these
kings like the gods protecting theirs in heaven, and which, swarming with
the kings of the East, West, South, and North, with Kamvojas, Sakas,
Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas,
Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all
addressed for battle, is uncrossable like the swollen tide of Ganga? O
fool of little understanding, how wilt thou fight with me while I am
stationed in the midst of my elephant force?'

'Having said these words unto king Yudhishthira, the son of Dharma,
Uluka, turning his face then towards Jishnu, said unto him these words,
'Fight without bragging, O Arjuna! Why dost thou brag so much? Success
resulteth from the application of method. A battle is never won by
bragging. If acts in this world, O Dhananjaya, succeeded in consequence
only of boasts, then all men would have succeeded in their objects, for
who is there that is not competent to brag? I know that thou hast
Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I
know that there is no warrior equal to thee. Knowing all this, I retain
thy kingdom yet! A man never winneth success in consequence of the
attribute of lineage. It is the Supreme Ordainer alone who by his fiat
maketh (things hostile) friendly and subservient. For these thirteen
years have I enjoyed sovereignty, while ye were weeping! I shall continue
to rule in the same way, slaying thee with thy kinsmen! Where was thy
Gandiva then when thou wert made a slave won at dice? Where, O Falguni,
was Bhimasena's might then? Your deliverance then came neither from
Bhimasena armed with mace, nor from you armed with Gandiva, but from
faultless Krishna. It was she, the daughter of Prishata's house, that
delivered you all, sunk in slavery, engaged in occupations worthy only of
the low, and working as servitors! I characterised ye as sesame seeds
without kernel. That is very true, for, did not Partha bear a braid while
living in Virata's city? In the cooking apartments of Virata, Bhimasena
was fatigued with doing the work of a cook. Even this, O son of Kunti, is
(evidence of) thy manliness! Flying from an encounter with braids and
waist-bands thyself binding thy hair into a braid, thou wert employed in
teaching the girls to dance! It is thus that Kshatriyas always inflict
punishment on a Kshatriya! From fear of Vasudeva, or from fear of
thyself, O Falguni, I will not give up the kingdom. Fight, with Kesava as
thy ally! Neither deception, nor conjuror's tricks, nor jugglery can
terrify an armed man ready for fight. On the other hand, all this
provokes only his wrath! A thousand Vasudevas, a hundred Falgunis,
approaching me whose aim and weapons never go for nothing, will fly away
in all directions, Encounter Bhishma in combat, or pierce the hills with
thy head, or cross with the aid of thy two arms the vast and deep main!
As regards my army, it is a veritable ocean with Saradwat's son as its
large fish; Vivingsati, its smaller fish; Vrihadvala its waves;
Somadatta's son its whale; Bhishma its mighty force; Drona its
unconquerable alligator; Karna and Salya, its fishes and whirlpools;
Kamvoja its equine head vomiting fire, Jayadratha its (submarine) rock,
Purumitra its depth, Durmarshana its waters, and Sakuni its shores! When
having plunged into this swelling ocean with its inexhaustible waves of
weapons thou wilt from fatigue be deprived of thy senses, and have all
thy relatives and friends slain, then will repentance possess thy heart!
Then will thy heart turn away, O Partha, from the thought of ruling the
earth like the heart of a person of impure deeds turning away from (hope
of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as
for one not possessed of ascetic merit to obtain heaven!'"



SECTION CLXIII

"Sanjaya said, 'O monarch, provoking Arjuna still further who was like a
snake of virulent poison, by means of those wordy strokes of his Uluka
once more repeated the words he had once spoken. The Pandavas had before
such repetition, been sufficiently provoked, but hearing these words (a
second time) and receiving those censures through the gambler's son, they
were provoked beyond endurance. They all stood up, and began to stretch
their arms. And looking like enraged snakes of virulent poison, they
began to cast their eyes on one another. And Bhimasena, with face
downwards, and breathing heavily like a snake, began to glance obliquely
at Kesava, directing the blood-red corners of his eyes towards him. And
beholding the Wind-god's son to be greatly afflicted and extremely
provoked with rage, he of Dasarha's race smilingly addressed the
gambler's son and said, 'Depart hence without a moment's delay. O
gambler's son, and say unto Suyodhana these words, viz.,--Thy words have
been heard and sense understood. Let that take place which thou
desirest.' Having said this, O best of monarchs, the mighty-armed Kesava
looked once more at Yudhishthira endued with great wisdom. Then in the
midst and presence of all the Srinjayas, of Krishna possessed of great
fame, of Drupada with his sons, of Virata, and all the kings (there
assembled), Uluka once more repeated unto Arjuna the words he had said,
provoking him still further thereby, like one annoying wrathful snake of
virulent poison by means of a stake. And he also said unto all of them,
viz.,--Krishna and others, those words that Duryodhana had instructed him
to say. And hearing those harsh and highly disagreeable words uttered by
Uluka, Partha was greatly excited and wiped the sweat off his forehead.
And beholding Partha, O king, in that condition, that assembly of
monarchs could not bear it at all. And at that insult to Krishna and the
high-souled Partha, the car-warriors of the Pandavas were greatly
agitated. Though endued with great steadiness of mind, those tigers among
men began to burn with anger. And Dhrishtadyumna and Sikhandin and that
mighty car-warrior, Satyaki, and the five Kekaya brothers, and the
Rakshasa Ghatotkacha, the sons of Draupadi, and Abhimanyu, and king
Dhrishtaketu, and Bhimasena, endued with great prowess, and those mighty
car-warriors--the twins,--jumped up from their seats, their eyes red with
anger, tossing their handsome arms decked with red sandal-paste and
ornaments of gold. Then Vrikodara, the son of Kunti, understanding their
gestures and hearts, sprang up from his seat. And gnashing his teeth, and
licking with his tongue the corners of his mouth, and burning with rage,
and squeezing his hands and turning his eyes fiercely, said these words
unto Uluka, Ignorant fool, thy words have now been heard which Duryodhana
said unto thee for the object of provoking us as if we were a set of
imbeciles! Hear now the words which I say and which thou art to repeat
unto the inaccessible Suyodhana in the midst of all the Kshatriyas and in
the hearing of the Suta's son and the wicked-hearted Sakuni. We always
seek to gratify our elder brother! It was for this, O thou of wicked
behaviour, that we tolerated thy acts. Dost thou not regard this as
highly fortunate for thee? It was for only the good of our race that king
Yudhishthira the Just, endued with great intelligence, sent Hrishikesa to
the Kurus for bringing about a peace! Impelled by Fate, without doubt,
thou art desirous of repairing unto Yama's abode! Come, fight with us.
That, however, is certainly to take place tomorrow! I have, indeed, vowed
to slay thee with thy brothers! O sinful fool, do not entertain the
slightest doubt, for it will be as I have vowed! The very ocean, the
abode of Varuna-may all on a sudden transgress its continents. The very
mountains may split, yet my words can never be false! If Yama himself, or
Kuvera, or Rudra, assisteth thee, the Pandavas will still accomplish what
they have vowed! I shall certainly drink Dussasana's blood according to
my pleasure! And I also vow that Kshatriya whatsoever may then angrily
approach me, even if he cometh with Bhishma himself at the van, I will
send him to Yama's abode! That which I have said in the midst of a
Kshatriya assembly will certainly be true. I swear this by my soul!

'Hearing these words of Bhimasena, the wrathful Sahadeva also, with eyes
red in anger, said these words in the presence of the (assembled)
troops,--words that become that proud hero. And he said, 'Listen, O
sinful one, to the words I utter and which must be repeated to thy
father! A difference would never have arisen between us and the Kurus, if
Dhritarashtra had no relationship with thee! Of sinful acts and the
exterminator of thy own race, thou hast been born as an embodiment of
quarrel for the destruction of the whole world as also for the
destruction of Dhritarashtra's race! From our very birth, O Uluka, that
sinful father of thine hath always sought to do us injury and evil. I
desire to attain the opposite shore of that hostile relation. Slaying
thee first before the very eyes of Sakuni, I shall then slay Sakuni
himself in the sight of all bowmen!'

'Hearing these words of both Bhima and Sahadeva, Falguni smilingly
addressed Bhima, saying, 'O Bhimasena, they that have provoked
hostilities with thee, cannot live! Though they may dwell happily in
their homes, those fools become yet entangled in the meshes of death! O
best of men, Uluka doth not deserve to be addressed harshly by thee! What
fault do envoys commit, repeating as they only do what they are
instructed (to say)?' And having thus addressed Bhima of terrible prowess
that mighty-armed hero then addressed his heroic allies and well-wishers
headed by Dhrishtadyumna, saying, 'Ye have heard the words of the sinful
son of Dhritarashtra in dispraise of Vasudeva and especially of myself!
And hearing them ye have been filled with anger because ye wish us well!
But through Vasudeva's might and your endeavours, I do not reckon even
all the Kshatriyas of the earth assembled together! With your permission
I will now communicate to Uluka what the reply to those words is, what,
indeed, he should say unto Duryodhana!--When the morrow cometh, stationed
at the head of my division, the answer to these words shall I give
through Gandiva! For they that are eunuchs, answer in words!'

'Hearing this, all those best of kings applauded Dhananjaya, wondering at
the ingenuity of that reply. King Yudhishthira the Just, then, having
spoken mildly unto all the kings each according to his age and as each
deserved said, at last, unto Uluka these words so that he might carry
them to Duryodhana. And Yudhishthira said, 'No good king should patiently
bear an insult. Having so long heard what thou hadst to say, I shall now
tell thee what my reply is!'

'Having heard then, O best of Bharata's race, those words of Duryodhana,
Yudhishthira, that bull of the Bharata race, with eyes exceedingly red in
anger and himself sighing like a snake of virulent poison, licking the
corners of his mouth with his tongue, as if swelling with wrath, and
casting his eyes on Janardana and his own brothers, said unto Uluka these
words that were fraught with both mildness and vigour. And tossing his
massive arms he said unto the gambler's son, 'Go, O Uluka, and say unto
Duryodhana, that ungrateful, wicked-minded embodiment of hostilities,
that infamous wretch of his race, these words, viz.,--O sinful wretch,
thou always behavest with crookedness towards the Pandavas! O sinful
fool, he that displayeth his prowess relying on his own might and
summoneth his foes (to battle) and fulfilleth his own words, even he is a
man of the Kshatriya order! Be thou a Kshatriya, O sinful wretch, and
summon us to battle! O infamous one of thy race, do not come to battle,
placing at thy head others for whom we profess respect! O Kaurava,
relying on thy own might and on that of thy servants, summon the sons of
Pritha to battle! Be Kshatriya in every way! He, who summoneth his foes,
relying on the might of others, and incapable of receiving them himself
is, indeed, a eunuch! Thou, however, thinkest highly of thyself, relying
on the might of others! Being weak and unable thyself, why then dost thou
roar so (in words) at us?'

"Krishna said, 'My words also, O gambler's son, should be communicated
unto Suyodhana. Let that morrow come to thee on which the battle is to
take place. O thou of wicked soul, be a man! O fool, thou thinkest
Janardana will not fight, since he hath been chosen by the Pandavas to
act only as a charioteer, so thou art not alarmed. That, however, will
not be, even for a moment. If my wrath is excited, I may then consume all
the kings (assembled by thee) like a fire consuming a heap of straw. At
Yudhishthira's command, however, I shall only discharge the functions of
charioteer to the high-souled Falguni, of senses under complete control
and who alone, (amongst us two) will fight! If thou fliest beyond the
limits of the three worlds, if thou sinkest into the depths of the earth,
thou shalt, even at these places, behold Arjuna's car tomorrow morning.
Thou thinkest that Bhima's words have been spoken in vain! But know that
Dussasana's blood hath already been quaffed. Know this also that although
thou hast uttered such cross and perverse words, yet neither Partha, nor
king Yudhishthira, nor Bhimasena, nor any of the twins, regardeth thee as
straw!'"



SECTION CLXIV

"Sanjaya said, 'Having heard those words of Duryodhana, Gudakesha of
great fame looked at the gambler's son with eyes exceedingly red. And
eyeing Kesava also and tossing his massive arms, he addressed the
gambler's son, saying, 'He, who, relying on his own strength, summoneth
his foes and fighteth with them fearlessly, is spoken of as a man. He,
however, who, relying on the strength of others, summoneth his foes, is
an infamous Kshatriya. In consequence of his incapacity, such a one is
regarded as the lowest of men. Relying on the strength of others, thou (O
Duryodhana), being a coward thyself, desirest yet, O fool, to rebuke thy
foes. Having installed (Bhishma) the oldest of all the Kshatriyas, whose
heart is ever bent in doing what is good, who hath all his passions under
control, and who is endued with great wisdom, in the command of thy
troops and made him liable to certain death, thou indulgest in brag! O
thou of wicked understanding, thy object (in doing this) is fully known
to us, O wretch of thy race! Thou hast done it, believing that sons of
Pandu will not, from kindness, slay the son of Ganga. Know, however, O
Dhritarashtra's son, that I will slay that Bhishma first in the sight of
all the bowmen, relying upon whose strength thou indulgest in such
boasts! O gambler's son, repairing (hence) unto the Bharatas and
approaching Duryodhana the son of Dhritarashtra, say unto him that Arjuna
hath said,--So be it! After this night will have passed away, the fierce
encounter of arms will take place. Indeed, Bhishma of unfailing might and
firmly adhering to truth, hath told thee in the midst of the Kurus these
words, viz.,--I will slay the army of the Srinjayas and the Salweyas. Let
that be my task. Excepting Drona I can slay the whole world. Thou needest
not, therefore, entertain any fear oil the Pandavas! At this, thou, O
Duryodhana, regardest the kingdom as thy own and thinkest that the
Pandavas have sunk into distress. Thou hast been filled with pride at
this. Thou seest not, however, danger that is in thy own self. I shall,
therefore, in battle, first slay before thy very eyes, Bhishma the eldest
of the Kurus! At sunrise (tomorrow) at the head of the troops, with
standards and cars protect ye that leader of thy forces firm in his
promises. I shall, with my arrows, throw him down who is your refuge from
his car before the eyes of you all! When the morrow cometh, Suyodhana
will know what it is to indulge in brag, beholding the grandsire covered
with my arrows! Thou shalt, O Suyodhana, very soon see the fulfilment of
that which Bhimasena in anger had said, in the midst of the assembly,
unto thy brother, that man of limited sight, viz., Dussasana, wedded to
unrighteousness, always quarrelsome, of wicked understanding, and cruel
in behaviour. Thou shalt soon see the terrible effects of vanity and
pride, of wrath and arrogance, of bragging and heartlessness, cutting
words and acts, of aversion from righteousness, and sinfulness and
speaking ill of others, of transgressing the counsels of the aged, of
oblique sight, and of all kinds of vices! O scum of humanity, how canst
thou, O fool, hope for either life or kingdom, if I, having Vasudeva for
my second, give way to anger? After Bhishma and Drona will have been
quieted and after the Suta's son will have been overthrown, thou shalt be
hopeless of life, kingdom and sons! Hearing of the slaughter of thy
brothers and sons, and struck mortally by Bhimasena, thou wilt, O
Suyodhana, recollect all thy misdeeds!--Tell him, O gambler's son, that I
do not vow a second time. I tell thee truly that all this will be
true!--Departing hence, O Uluka, say, O sire, these words of mine, unto
Suyodhana! It behoveth thee not to apprehend my behaviour by the light of
thy own! Know the difference there is between thy conduct and mine, which
is even the difference between truth and falsehood! I do not wish harm to
even insects and ants. What shall I say, therefore, of my ever wishing
harm to my kinsmen? O sire, it was for this that five villages only were
solicited by me! Why, O thou of wicked understanding, dost thou not see
the dire calamity that threatens thee? Thy soul overwhelmed with lust,
thou indulgest in vauntings from defectiveness of understanding. It is
for this also thou acceptest not the beneficial words of Vasudeva. What
need now of much talk? Fight (against us) with all thy friends! Say, O
gambler's son, unto the Kuru prince who always doth what is injurious to
me (these words also, viz.,)--Thy words have been heard; their sense also
hath been understood. Let it be as thou wishest!'

'O son of king, Bhimasena then once more said these words, 'O Uluka, say
those words of mine unto the wicked-minded, deceitful, and unrighteous
Suyodhana, who is an embodiment of sin, who is wedded to guile, and whose
behaviour is exceedingly wicked. Thou shalt have to dwell in the stomach
of a vulture or in Hastinapura. O scum of human kind, I shall assuredly
fulfil the vow I have made in the midst of the assembly. I swear in the
name of Truth, slaying Dussasana in battle, I shall quaff his life-blood!
Slaying also thy (other) brothers, I shall smash thy own thighs. Without
doubt, O Suyodhana, I am the destroyer of all the sons of Dhritarashtra,
as Abhimanyu is of all the (younger) princes! I shall by my deeds,
gratify you all! Hearken once more to me. O Suyodhana, slaying thee, with
all thy uterine brothers, I shall strike the crown of thy head with my
foot in the sight of the king Yudhishthira the Just!'

'Nakula, then, O king, said these words, 'O Uluka, say unto
Dhritarashtra's son, Suyodhana, of Kuru's race that all the words uttered
by him have now been heard and their sense understood. I shall, O
Kauravya, do all that thou hast commended me to do.'

'And Sahadeva also, O monarch, said these words of grave import, 'O
Suyodhana, it will all be as thou wishest! Thou shalt have to repent, O
great king, along with thy children, kinsmen, and counsellors, even as
thou art now bragging joyously in view of our sufferings.'

'Then Virata and Drupada, both venerable in years, said these words unto
Uluka, It is even our wish that we become slaves of a virtuous person!
Whether, however, we are slaves or masters, will be known tomorrow, as
also who owns what manliness!'

'After them, Sikhandin said these words unto Uluka, 'Thou must say unto
king Duryodhana who is always addicted to sinfulness, these words,
viz.,--See, O king, what fierce deed is perpetrated by me in battle! I
shall slay grandsire of thine from his car, relying upon whose prowess
thou art certain of success in battle! Without doubt, I have been created
by the high-souled Creator for the destruction of Bhishma. I shall
assuredly slay Bhishma in the sight of all bowmen.'

'After this, Dhrishtadyumna also said unto Uluka, the gambler's son,
these words, 'Say unto prince Suyodhana these my words, viz., I shall
slay Drona with all his followers and friends. And I shall do a deed
which none else will ever do.'

'King Yudhishthira once more said these high words fraught with clemency,
viz.,--O monarch, I never desire the slaughter of my kinsmen. O thou of
wicked understanding, it is from thy fault that all this will assuredly
take place. I shall, of course, have to sanction the fulfilment of their
great feats by all these (around me). Go hence, O Uluka, without delay or
stay here, O sire, for, blessed be thou, we too are thy kinsmen.'

'Uluka, then, O king, thinking permission of Yudhishthira, the son of
Dharma, went thither where king Suyodhana was. Thus addressed, the
gambler's son carefully bearing in mind all he had heard, returned to the
place from which he had come. And arriving there, he fully represented
unto the vindictive Duryodhana all that Arjuna had charged him with. And
he also faithfully communicated unto Dhritarashtra's son the words of
Vasudeva, of Bhima, of king Yudhishthira the Just, of Nakula and Virata
and Drupada, O Bharata and the words of Sahadeva and Dhrishtadyumna and
Sikhandin, and the words also that were spoken (subsequently) by Kesava
and Arjuna. And having listened to the words of the gambler's son,
Duryodhana, that bull of Bharata's race, ordered Dussasana and Karna and
Sakuni, O Bharata, and their own troops and the troops of the allies, and
all the (assembled) kings, to be arrayed in divisions and be ready for
battle before sunrise (next morrow). Messengers then, instructed by Karna
and hastily mounting on cars and camels and mares and good steeds endued
with great fleetness, quickly rode through the encampment. And at Karna's
command they promulgated the order--Array (yourselves) before sunrise
tomorrow!'"



SECTION CLXV

'Sanjaya said, 'Having listened to Uluka's words, Yudhishthira, the son
of Kunti, moved his army headed by Dhrishtadyumna and others. And that
vast army commanded by Dhrishtadyumna, consisting of four kinds of
forces, viz., foot-soldiers and elephants and cars and cavalry, terrible,
and immovable like the earth herself, and guarded by mighty car-warriors
led by Bhimasena and Arjuna, could be compared to the vast ocean lying in
stillness. And at the head of that vast force was that mighty bowman, the
prince of Panchalas, invincible in battle, viz., Dhrishtadyumna, desirous
of obtaining Drona for his antagonist. And Dhrishtadyumna began to select
combatants (from his own army) for pitting them against particular
warriors of the hostile force. And he gave orders unto his car-warriors,
suited to their strength and courage. And he pitted Arjuna against the
Suta's son (Karna), Bhima against Duryodhana, Dhrishtaketu against Salya,
Uttamaujas against Gautama's son (Kripa), Nakula against Kritavarman,
Yuyudhana against the ruler of the Sindhus (Jayadratha). And he placed
Sikhandin in the van, pitting him against Bhishma. And he urged Sahadeva
against Sakuni, and Chekitana against Sala, and the five sons of Draupadi
against the Trigartas. And he urged Subhadra's son (Abhimanyu) against
Vrishasena (the son of Karna), and also against all the rest of the
kings, for he regarded Abhimanyu as superior to Arjuna himself in battle.
And distributing his warriors thus, individually and collectively, that
mighty bowman, of the hue of blazing fire, kept Drona for his own share.
And that leader of leaders of troops, the mighty and intelligent bowman
Dhrishtadyumna, having arrayed his troops duly, waited for battle with a
firm heart. And having arrayed the combatants, as indicated above, of the
Pandavas, he waited, with collected mind, on the field for securing
victory to the sons of Pandu.'"



SECTION CLXVI

"Dhritarashtra said, After Falguni had vowed the slaughter of Bhishma in
battle, what did my wicked sons headed by Duryodhana do? Alas, I already
behold my father, Ganga's son, slain in battle, by that bowman of firm
grasp, viz., Partha, having Vasudeva for his ally! And what also did that
mighty bowman, that foremost of smiters, Bhishma, endued with
immeasurable wisdom, say on hearing the words of Partha. Having accepted
also the command of the Kauravas, what did that foremost of warriors,
Ganga's son, of exceeding intelligence and prowess, do?'

"Vaisampayana continued, 'Thus questioned, Sanjaya told him everything
about what that eldest one of the Kurus, Bhishma of immeasurable energy,
had said.'

"Sanjaya said, 'O monarch, obtaining the command, Bhishma, the son of
Santanu said these words unto Duryodhana, gladdening him greatly,
'Worshipping the leader of celestial forces, viz., Kumara, armed with the
lance, I shall, without doubt, be the commander of thy army today! I am
well-versed in all mighty affairs, as also in various kinds of array. I
know also how to make regular soldiers and volunteers act their parts. In
the matter of marching the troops and arraying them, in encounters and
withdrawing, I am as well-versed, O great king, as Vrihaspati (the
preceptor of the celestials), is! I am acquainted with all the methods of
military array prevalent amongst the celestials, Gandharvas, and human
beings. With these I will confound the Pandavas. Let thy (heart's) fever
be dispelled. I will fight (the foe), duly protecting thy army and
according to the rules of (military) science! O king, let thy heart's
fever be dispelled!'

Hearing these words, Duryodhana said, 'O Ganga's son of mighty arms, I
tell thee truly, I have no fear from even all the gods and Asuras united
together! How much less, therefore, is my fear when thy invincible self
hath become the leader of my forces and when that tiger among men, Drona,
also waiteth willingly for battle! When you two foremost of men, are
addressed for battle on my side, victory, nay, the sovereignty of even
the celestial cannot assuredly be unattainable by me! I desire, however,
O Kaurava, to know who amongst all the warriors of the foe and my own are
to be counted as Rathas and who Atirathas. Thou, O grandsire, art
well-acquainted with the (prowess of the) combatants of the foe, also of
ourselves! I desire to hear this, with all these lords of earth!'

"Bhishma said, 'Listen, O son of Gandhari, O king of kings, to the tale
of Rathas in thy own army! Hear, O king, as to who are Rathas and who
Atirathas! They are in thy army, many thousands, many millions, and many
hundreds of millions of Rathas. Listen, however, to me as I name only the
principal ones. Firstly, with thy country of brothers including Dussasana
and others, thou art of the foremost of Rathas! All of you are skilled in
striking, and proficient in cutting chariots and piercing. All of you are
accomplished drivers of chariots while seated in the driver's box, and
accomplished managers of elephants while seated on the necks of those
animals. All of you are clever smiters with maces and bearded darts and
swords and bucklers. You are accomplished in weapons and competent in
bearing burthens of responsibility. Ye all are disciples of Drona and of
Kripa, the son of Saradwat, in arrows and other arms. Wronged by the sons
of Pandu, these Dhartarashtras, endued with energy, will assuredly slay
in the encounter the Panchalas irresistible in combat. Then, O foremost
of the Bharatas, come I, the leader of all thy troops, who will
exterminate thy foes, vanquishing the Pandavas! It behoveth me not to
speak of my own merits. I am known to thee. The foremost of all wielders
of weapons, Bhoja (chief) Kritavarman is Atiratha. Without doubt, he will
accomplish thy purpose in battle. Incapable of being humiliated by
persons accomplished in arms, shooting or hurling his weapons to a great
distance, and a severe smiter, he will destroy the ranks of the foe, as
the great Indra destroying the Danavas. The ruler of the Madras, the
mighty bowman Salya, is, as I think, an Atiratha. That warrior boasteth
himself as Vasudeva's equal, in every battle (that he fighteth). Having
abandoned his own sister's sons, that best of kings, Salya, hath become
thine. He will encounter in battle the Maharathas of the Pandava party,
flooding the enemy with his arrows resembling the very surges of the sea.
The mighty bowman Bhurisravas, the son of Somadatta, who is accomplished
in arms and is one of thy well-meaning friends, is a leader of leaders of
car-divisions. He will, certainly, make a great havoc among the
combatants of thy enemies. The king of the Sindhus, O monarch, is in my
judgment, equal to two Rathas. That best of car-warriors will fight in
battle, displaying great prowess. Humiliated, O king, by the Pandavas on
the occasion of his, abducting Draupadi, and bearing that humiliation in
mind, that slayer of hostile heroes will fight (for thee). Having
practised after that, O king, the severest austerities, he obtained a
boon, highly difficult of acquisition, for encountering the Pandavas in
battle. That tiger among car-warriors, therefore, remembering his old
hostility, will, O sire, fight with the Pandavas in battle, reckless of
his very life which is so difficult to lay down.'"



SECTION CLXVII

"Bhishma said, 'Sudhakshina, the ruler of the Kamvojas, is in my
judgment, equal to a single Ratha. Desiring the success of thy object, he
will certainly fight with the enemy in battle. O best of kings, the
Kauravas will behold the prowess of this lion among car-warriors exerted
for thee, to be equal to that of Indra himself in battle. As regards the
car-army of this king, O monarch, those smiters of fierce impetus, the
Kamvojas, will cover a large area like a flight of locusts! Coming from
(the province of) Mahishmati, Nila, accoutred in blue mail, is one of thy
Rathas. With his car-army he will cause a great havoc among thy foes, O
child, he had hostilities with Sahadeva. O king, he will continually
fight for thee, O thou of Kuru's race. Accomplished in battle, and of
fierce energy and prowess, (the princes) Vinda and Anuvinda of Avanti are
both regarded as excellent Rathas. These two heroes among men will
consume the troops of thy foes, with maces and bearded darts, and swords
and long shafts, and javelins hurled from their hands. Like a couple of
(elephant) leaders sporting in the midst of their herds, these two
princes, O monarch, longing for battle, will range the field, each like
Yama himself. The five (royal) brothers of Trigarta are, in my judgment,
all foremost of Rathas. The sons of Pritha provoked hostilities with them
at Virata's city on that (well-known) occasion. Like huge Makaras, O
king, agitating the stream of the Ganges crested with high waves, they
will agitate the ranks of the Parthas in battle. All the five, O king,
are Rathas, having Satyaratha (amongst them) as their first. Remembering
the wrongs inflicted on them of old by that son of Pandu who is Bhima's
younger brother, when the latter, O Bharata, on his car drawn by white
steeds, was engaged, O monarch, in subjugating all the kings of the
earth, they will certainly exert themselves bravely in battle.
Encountering many Maharathas--chief of bowmen--leaders of Kshatriyas--on
the side of the Parthas, they will certainly slay them. Thy son Lakshmana
and the son also of Dussasana--those tigers among men are both
unretreating in battle. In prime of youth, of delicate limbs, endued with
great activity, those two princes, well-versed with battles and capable
of leading all, those tigers among Kurus, those car-warriors, are, I
think, two of our best Rathas. Devoted to the duties of the Kshatriya
order, those two heroes will achieve great feats. Dandadhara, O monarch,
is, O bull among men, equal to a single Ratha. Guarded by his own
soldiers, he will fight in battle for thee. Endued with great impetus and
prowess, king Vrihadvala, the ruler of the Kosalas, is, in my judgment, O
sire, equal to one Ratha. Fierce in arms, this mighty bowman, devoted to
the good of the Dhartarashtras, will exert himself powerfully in battle,
gladdening his own friends. Kripa, the son of Saradwat is, O king, a
leader of leaders of car-ranks. Reckless even of life which is so dear,
he will consume thy foes. Born among a clump of heath as the son of that
great sage, viz., the preceptor Gautama, otherwise called Saradwat, he is
invincible like Kartikeya himself. Consuming untold warriors armed with
various weapons and bows, he will, O sire, roam forth on the field of
battle like a blazing fire.'"



SECTION CLXVIII

"Bhishma said, 'This thy maternal uncle Sakuni is, O king, equal to a
single Ratha. Having caused the (present) hostilities (to break out) with
the sons of Pandu, he will fight. There is no doubt in this. His troops
are irresistible when rushing to battle. Armed with various kinds of
weapons in abundance, in speed, they are equal to the very wind. The
mighty bowman (Aswatthaman) who is Drona's son surpasseth all bowmen.
Acquainted with all modes of warfare, and of unbaffled weapons, he is a
Maharatha. Like the wielder of Gandiva, the shafts of this warrior, shot
from his bow, proceed in a continuous line, touching one another. If he
wishes it, this Maharatha is capable of consuming the three worlds.
Engaged in austerities in his hermitage, he hath, by these, increased
both his fury and energy. Possessed of great intelligence, he hath been
favoured by Drona with (the gift of all) celestial weapons. There is,
however, O bull of Bharata's race, one great defect in him, in
consequence of which, O best of kings, I do not regard him either as a
Ratha or a Maharatha. This regenerate man is exceedingly fond of living,
life being very dear to him. Amongst the warriors of both armies there is
no one who can be regarded as his peer. On even a single car he can
annihilate the very army of the celestials. Possessed of a strong frame,
he can split the very mountains by the flaps of his bow-string, striking
against the leathern fence on his left arm. Endued with innumerable
qualities, this smiter of fierce effulgence will wander (over the field
of battle), incapable of being withstood like Yama himself, mace in hand.
Resembling the fire at the end of the Yuga as regards his fury, possessed
of leonine neck, and endued with great lustre, Aswatthaman will
extinguish the embers of this battle between the Bharata's. His father
(Drona) is endued with great energy, and though aged, is still superior
to many young men. He will achieve great feats in battle. I have no doubt
of this. Staying immovably (on the field), he will consume Yudhishthira's
troops. The Pandava army will play the part of the dry grass and fuel in
which that fire will originate, while the impetus of his own weapons will
be the wind for fanning it into a (mighty) flame. This bull among men, is
a leader of bands of car-warriors. The son of Bharadwaja will achieve
fierce feats for thy good! The preceptor of all Kshatriyas of royal
lineage, the venerable preceptor, will exterminate the Srinjayas.
Dhananjaya, however, is dear to him. This mighty bowman, therefore,
remembering his own celebrated and highly meritorious services as
preceptor, will never be able to slay Partha who is capable of achieving
great feats without any trouble. O hero, Drona always boasteth of the
numerous accomplishments of Partha. Indeed, Bharadwaja looketh on him
with greater affection than on his own son. Endued with great prowess, he
can, on a single car, beat in battle, by means of his celestial weapons,
all the gods, Gandharvas, and human beings united together. That tiger
among kings, is, O monarch, one of thy Maharathas. Capable of breaking
the car-ranks of hostile heroes, he, in my judgment, is one of thy
foremost of car-warriors. Afflicting the ranks of the enemy at the head
of his own large force, he will consume the Panchalas like fire consuming
a heap of dry grass. Possessed of true fame, prince Vrihadvala is equal
to single Ratha. He, O monarch, will roam amid thy enemy's troops like
Death himself. His troops, O king of kings, accoutred in various kinds of
mail and armed with diverse kinds of weapons, will wander on the field,
slaying all the warriors opposed to them. Vrishasena, the son of Karna,
is one of thy foremost of car-warriors and is a Maharatha. That foremost
of mighty men will consume the troops of thy enemy. Endued with great
energy, Jalasandha, O king, is one of thy foremost of Rathas. Born in
Madhu's race, that slayer of hostile heroes, is prepared to cast away his
very life in battle. Skilled in battle, that mighty-armed warrior,
scattering the enemy's ranks before him, will fight in battle mounted on
car or from the elephant's back. That best of kings, O monarch, is in my
judgment, a Ratha. He will, in fierce battle, cast away for thy sake his
very life with all, his troops possessed of great prowess and acquainted
with all the modes of warfare, he will, O king, fight fearlessly with thy
foes in battle. Never retreating from battle, brave, and resembling Yama
himself, Vahlika, O king, is in my judgment, an Atiratha. Rushing to the
encounter he never cometh back. Indeed, he will slay hostile warriors in
battle like the Wind-god himself. That router of hostile car-ranks, that
car-warrior of wonderful feats in battle, commander of thy forces,
Satyavan is, O king, a Maharatha. He never cherisheth grief at the
prospect of battle. Confounding those warriors that stand in the way of
his car, he falleth upon them. Always displaying his prowess against the
enemy, that best of men will, for thy sake, in fierce press of battle,
achieve all that a good Kshatriya should. Thai chief of Rakshasas,
Alambhusha, of cruel deeds, is a Maharatha. Remembering his old
hostilities (with the Pandavas), he will commit great execution among the
foe. He is the best of Rathas amongst all the Rakshasa-warriors.
Possessing powers of illusion, and firm in enmity, he will wander
fiercely on the field. The ruler of Pragjyotisha, the brave Bhagadatta of
exceeding prowess, is the foremost of those holding the elephant hook,
and is skilled also in fighting from a car. An encounter took place
between him and the wielder of Gandiva for days together, O king, each
desirous of victory over the other. Then Bhagadatta, O son of Gandhari,
who regarded Indra as his friend, made friendship with (Indra's son) the
high-souled Pandava. Skilled in fight from the elephant's neck, this king
will fight in battle, like Vasava among the celestials, fighting from his
Airavata.'"



SECTION CLXIX

"Bhishma said, 'Both the brothers Achala and Vrisha are Rathas.
Invincible (in battle) they will slay thy foes. Endued with great
strength, those tigers among men, those foremost of Gandharvas, are firm
in wrath. Young and handsome, they are possessed of great strength. As
regards this thy ever dear friend, this one who is always boastful of his
skill in battle, this one who always urgeth thee, O king, to fight with
the Pandavas, this vile braggart, Karna, the son of Surya, this one who
is thy counsellor, guide, and friend, this vain wight who is destitute of
sense, this Karna, is neither a Ratha nor an Atiratha. Without sense,
this one hath been deprived of his natural coat of mail. Always kind, he
hath also been deprived of his celestial ear-rings. In consequence of the
curse of Rama (his preceptor in arms) as also of the words of a Brahmana
(who cursed him on another occasion), owing also to his deprivation of
the accoutrements of battle, he, in my judgment, is only half a Ratha.
Having approached Falguni (in battle), he will not certainly escape with
life!' Hearing this, Drona, that foremost of all wielders of weapons,
said, 'It is even so as thou hast said. That is not untrue! He boasteth
on the eve of every battle, but yet he is seen to retreat from every
engagement. Kind (out of season) and blundering, it is for this that
Karna, in my judgment, is only half a Ratha!'

"Hearing these words, Radha's son, expanding his eyes in rage, and
afflicting Bhishma with words like sharp hooks, said unto Ganga's son
these words, 'O grandsire, though I am innocent yet from thy aversion to
me, thou manglest me thus, according to thy pleasure, with thy wordy
arrows at every step. I tolerate, however, all this for the sake of
Duryodhana. Indicating me as only half a Ratha, thou regardest me
worthless, as if, indeed, I were a coward! What doubt is there in this? I
do not speak an untruth when I say that thou, O Ganga's son, art an enemy
of the whole universe, and especially of all the Kurus! The king,
however, doth not know this! Who else is there that would thus seek to
disunite and abate the energy of these kings that are all equal and that
are all equally brave, as thou, from thy hatred of merit, seekest to do?
O Kaurava, neither years, nor wrinkles, nor wealth, nor possession of
friends, would entitle a Kshatriya to be regarded as a Maharatha! It hath
been said that a Kshatriya acquireth eminence only through might, as
Brahmanas acquire eminence through superiority in mantras, as Vaisyas
through wealth, and Sudras through age. Influenced, however, by lust and
envy, and acting from ignorance, thou hast indicated Rathas and Atirathas
according only to thy own caprice! Blessed be thou, O mighty-armed
Duryodhana, judge properly! Let this wicked Bhishma, who only wrongeth
thee, be abandoned by thee! Thy warriors, once disunited, can with
difficulty be united again. O tiger among men, thy main army, under such
circumstances, can with difficulty be united; far greater will the
difficulty be in uniting an army gathered from various provinces! Behold,
O Bharata, doubt (of success) hath already arisen in the hearts of thy
warriors! This Bhishma weakeneth our energy in our very presence! Where
is the task of ascertaining the merits of Rathas, and where is Bhishma of
little understanding? I alone will withstand the army of Pandavas. Coming
in contact with me, whose arrows never go for nothing, the Pandavas and
the Panchalas will fly away in all directions like oxen when they come in
contact with a tiger! Where, Oh, are battle, the press of armed
encounter, good counsels and well-expressed words, and where is Bhishma,
who is superannuated and of wicked soul, and who is impelled by the very
fates to become their victim? Alone he challengeth the whole universe! Of
false vision he regardeth none else as a man. It is true the scriptures
teach that the words of the old should be listened to. That, however,
doth not refer to those that are very old, for these, in my judgment,
become children again. Alone I will exterminate the army of the Pandavas!
The fame, however, of such a feat will attach to Bhishma, O tiger among
kings, for this Bhishma, O monarch, hath been made by thee the commander
of thy forces, and the renown always attacheth to the leader and not to
those that fight under him. I will not, therefore, O king, fight as long
as Ganga's son liveth! After Bhishma, however, hath been laid low, I will
fight with all the Maharathas of the enemy united together!'

"Bhishma said, 'This burden, vast as the ocean, in the matter of
Duryodhana's battle (with the Pandavas), is about to be taken up by me. I
have thought of it for many years. Now that the hour is come for that
terrible encounter, dissensions amongst ourselves should not be created
by me. It is for this, Suta's son, that thou livest! Else, superannuated
though I am and young in years thou art, I would quell thy desire for
battle and crush thy hope of life! (Thy preceptor) Rama, the son of
Jamadagni, shooting his great weapons, could not cause me the slightest
pain. What canst thou, therefore, do to me? They that are good, do not
approve self-praise. Infamous wretch of thy race, know that I indulge in
little boast because I am enraged. Vanquishing on a single car all the
assembled Kshatriyas of the world at the Swayamvara of the daughters of
the ruler of Kasi, I abducted those maidens. Alone, I stopped on the
field of battle the rush of countless kings with their soldiers!
Obtaining thee as embodiment of strife, a great calamity is ready to
overtake the Kurus! Strive then for slaying our antagonists. Be a man,
fight with that Partha, whom thou so often challengest. O thou of wicked
understanding, I desire to see thee come out of that encounter with thy
life!'

"King Duryodhana then said unto Bhishma, of great prowess, 'Cast thy eyes
on me, O Ganga's son! Great is the business that is at hand! Think
earnestly as how I may be most benefited! Both of you will render me
great services! I desire now to bear of the best car-warriors among the
enemy, that is, of those that are Atirathas among them and of those that
are leaders of car-division. O Kaurava, I desire to hear of the strength
and weakness of my foes, since when this night will dawn, our great
battle will take place.'"



SECTION CLXX

"Bhishma said, 'I have now, O king, indicated who thy Rathas are and who
thy Atirathas and half Rathas. Listen now to the tale of Rathas and
Atirathas among the Pandavas. If thou feelest any curiosity, listen then,
O king, with these monarchs, to the tale of Rathas in the army of the
Pandavas. The king himself, son of Pandu and Kunti, is a mighty Ratha.
Without doubt, O sire, be will glide along the field of battle like a
blazing fire; Bhimasena, O king, is regarded equal to eight Rathas. In an
encounter with the mace or even with arrows, there is none equal to him.
Endued with the strength of ten thousand elephants, and filled with
pride, in energy he is superhuman. Those two bulls among men, the sons of
Madri, are both Rathas. In beauty, they are equal to the twin Aswinis,
and they are endued with great energy. Stationed at the head of their
divisions, all of them, remembering their great sufferings, without
doubt, wander along the field like so many Indras! All of them are endued
with high souls, and are tall in stature like the trunks of Sala trees.
Taller than other men by half-a-cubit in stature, all the sons of Pandu
are brave as lions and endued with great strength. All of them, O sire,
have practised Brahmacharya vows and other ascetic austerities. Endued
with modesty, those tigers among men are possessed of fierce strength
like the veritable tigers. In speed, in smiting, and in crushing (foes),
all of them are more than human. All of them, on the occasion of the
campaign of universal conquest, vanquished great kings, O bull of
Bharata's race! No other men can wield their weapons, maces, and shafts.
Indeed, O Kaurava, there are no men that can even string their bows, or
uplift their maces, or shoot their arrows in battle. In speed, in hitting
the aim, in eating, and in sports on the dust, they used to beat all of
you even when they were children. Possessed of fierce might they will,
when they encounter this force, exterminate it in battle. A collision,
therefore, with them is not desirable. Each of them can alone slay all
the kings of the earth! That which happened, O great king, on the
occasion of the Rajasuya sacrifice, had occurred before thy very eyes!
Remembering the sufferings of Draupadi and the harsh speeches uttered
after their defeat at dice, they will wander in battle like so many
Rudras. As regards Gudakesha, of reddish eyes, having Narayana for his
ally, there is not among both the armies any brave car-warrior that can
be regarded as his equal. Let men alone, it hath not been heard by us
that even among gods, Asuras, Uragas, Rakshasas and Yakshas, there ever
was born before, or there ever will be born hereafter, any car-warrior
like unto him! O great king, intelligent Partha owneth that car which is
furnished with the banner bearing the device of the ape; the driver of
that car is Vasudeva! Dhananjaya himself is the warrior who fighteth from
it; his, again, is that celestial bow called Gandiva; he owneth again
those steeds fleet as the wind; his coat of mail is impenetrable and of
celestial make; his two large quivers are inexhaustible; his arms have
been obtained from the great Indra, Rudra, Kuvera, Yama and Varuna; and
upon his car, again, are those maces of frightful mien, and diverse other
great weapons having the thunderbolt amongst them! What car-warrior can
be regarded as his equal, who, stationed on a single car' slew in battle
a thousand Danavas, having their abode in Hiranyapura? Inflamed with
wrath, possessed of great might and prowess, incapable of being baffled,
that mighty-armed warrior, while protecting his own army, will certainly
exterminate thy troops! Myself and preceptor (Drona) among the two
armies, and no third car-warrior, O great king, can advance against
Dhananjaya, that scatterer of arrowy showers! Pouring his shafts, like
the very clouds during the rainy season when propelled by mighty winds,
that son of Kunti when Vasudeva as his second, steppeth for battle! He is
skilful and young, while both of us are old and worn out!'

"Vaisampayana continued, 'Hearing these words of Bhishma, and
recollecting with trembling heart, the well-known valour of the sons of
Pandu and thinking of it, as if it were present before their eyes, the
massive arms of kings, decked with bracelets and smeared with
sandal-paste, seemed to hang down divested of might.'"



SECTION CLXXI

"Bhishma said, 'All the five sons of Draupadi, O monarch, are Maharathas.
Virata's son Uttara is, in my judgment, one of the foremost of Rathas.
The mighty-armed Abhimanyu is a leader of leaders of car-divisions.
Indeed, that slayer of foes is equal in battle to Partha himself or
Vasudeva. Endued with great lightness of hand in shooting weapons, and
acquainted with all the modes of warfare, he is possessed of great energy
and is steady in the observance of vows. Remembering the sufferings of
his own father, he will put forth his prowess. The brave Satyaki of
Madhu's race is a leader of leaders of car-divisions. Foremost among the
heroes of the Vrishni race, he is endued with great wrath, and is
perfectly dauntless. Uttamaujas also, O king, is an excellent car-warrior
in my judgment. And Yudhamanyu, too, of great prowess, is, in my
judgment, an excellent car-warrior. All those chiefs own many thousands
of cars and elephants and horses, and they will fight, reckless of their
very lives, from desire of doing what is agreeable to Kunti's sons.
Uniting with the Pandavas, they will, O great king, sweep through thy
ranks like fire or the wind, challenging thy warriors. Invincible in
battle, those bulls among men, old Virata and old Drupada, both endued
with great prowess, are, in my judgment, both Maharathas. Though old in
years yet both of them are devoted to the observance of Kshatriya
virtues. Treading along the path that is trod by heroes, both of them
will exert to the best of their might. In consequence of their
relationship (to the Pandavas) and owing also, O king, to their being
endued with strength and prowess, those great bowmen devoted to pure
vows, have both derived additional strength from the strength of their
affection. According as the cause is, all strong-armed men become, O bull
of Kuru's race, heroes or cowards. Actuated by a singleness of purpose,
both these kings, who are powerful bowmen, will lay down their very lives
in causing a great massacre of thy troops to the best of their might, O
slayer of foes! Fierce in battle, these distinguished heroes, these
mighty bowmen, regardless, O Bharata, of their lives, will, at the head
of their respective Akshauhinis, achieve great feats, justifying their
relationship and the confidence that is reposed on them (by the
Pandavas).'"



SECTION CLXXII

"Bhishma said, 'That subjugator of hostile cities, Sikhandin, the son of
the king of the Panchalas, is, O king, in my judgment, one of the
foremost of Yudhishthira's Rathas. Having divested himself on his former
sex, he will fight in battle and earn great fame, O Bharata, among thy
troops! He hath a large number of troops,--Panchalas and
Prabhadrakas,--to support him. With those hosts of cars he will achieve
great feats. Dhrishtadyumna also, O Bharata, the leader of all
Yudhishthira's army, that mighty car-warrior who is also a disciple of
Drona, is, O king, in my judgment, an Atiratha. Afflicting all foes in
battle, he will singly sweep the field, like Pinaka,--bearing God himself
in rage on the occasion of the universal dissolution. Even great warriors
will speak of his car-divisions, so multitudinous are they, as resembling
the very ocean or that of the gods, in battle! Kshattradharman, the son
of Dhrishtadyumna, owing to his immature years, as also in consequence of
his want of exercise in arms, is, in my judgment, O king, only half a
Ratha. That relative of the Pandavas, the mighty bowman Dhrishtaketu, the
heroic son of Sisupala, the king of the Chedis, is a Maharatha. That
brave ruler of the Chedis will, O king, with his son, achieve feats such
as are difficult for even a Maharatha. Kshattradeva, that subjugator of
hostile cities, who is devoted to Kshatriya virtues, is, O great king, in
my judgment, one of the best Rathas among the Pandavas. Those brave
warriors among the Panchalas, viz., Jayanta and Amitaujas and the great
car-warrior Satyajit are all, O king, high-souled Maharathas. They will
all, O sire, fight in battle like furious elephants. Aja and Bhoja, both
endued with great prowess, are both Maharathas. Possessed of great might,
those two heroes will fight for the Pandavas. Both of them are endued
with great lightness of hand in the use of weapons. Both of them are
conversant with all the modes of warfare, both are well-skilled and
possessed of firm prowess. The five Kshatriya brothers, O king, who are
difficult of being vanquished, and all of whom have blood red banners,
are foremost of the Rathas. Kasika, and Sukumara, and Nila, and that
other one, viz., Suryadatta, and Sankha, otherwise called Madiraswa, are
all in my judgment, the foremost of Rathas. Possessed of every
qualification that renders them fit for battle, they are acquainted with
all weapons, and all of them are endued with high souls. Vardhakshemi, O
king, is in my judgment, a Maharatha. King Chitrayudha is, in my
judgment, one of the best of Rathas. He is, besides, an asset in battle
and devotedly attached to the diadem-decked (Arjuna). Those mighty
car-warriors, those tigers among men, Chekitana, and Satyadhriti, are two
of the best Rathas of the Pandavas in my judgment. Vyaghradatta, O
monarch, and Chandrasena also, O Bharata, are without doubt two of the
best Rathas, as I think, of the Pandavas. Senavindu, O king, otherwise
called Krodhahantri by name, who, O lord, is regarded as equal of
Vasudeva and of Bhimasena, will contend with great prowess in battle
against your warriors. Indeed, that best of kings, ever boasting of his
feats in battle, should be regarded by thee, precisely as myself, Drona
and Kripa are regarded by thee! That best of men, worthy of praise, viz.,
Kasya, is endued with great lightness of hand in the use of weapons.
Indeed, that subjugator of hostile cities is known to me as equal to one
Ratha. Drupada's son, Satyajit, young in years and displaying great
prowess in battle, should be regarded as equal to eight Rathas. Indeed
being Dhrishtadyumna's equal, he is an Atiratha. Desirous of spreading
the fame of the Pandavas, he will achieve great feats. Devoted to the
Pandavas and endued with great bravery, there is another great Ratha of
the Pandavas, viz., king Pandya, that bowman of mighty energy. The mighty
bowman Dhridadhanwan is another Maharatha of the Pandavas. O subjugator
of hostile cities, that foremost of Kurus, viz., Srenimat and king
Vasudeva are both, in my judgment, Atirathas.'"



SECTION CLXXIII

"Bhishma said, 'O great king, Rochamana is another Maharatha of the
Pandavas. He will, O Bharata, contend in battle against hostile warriors,
like a second god. That subjugator of foes, the mighty bowman Kuntibhoja
of great strength, the maternal uncle of Bhimasena, is, in my judgment,
an Atiratha. This mighty and heroic bowman is well-versed and highly
skilled in fight. Acquainted with all modes of warfare, this bull among
car-warriors is regarded by me as exceedingly competent. Displaying his
prowess he will fight, like a second Indra against the Danavas. Those
celebrated soldiers that he owns are all accomplished in fight. Stationed
on the side of the Pandavas and devoted to what is agreeable and
beneficial to them, that hero will, for the sake of his sister's sons
achieve extra-ordinary feats. That prince of Rakshasas (Ghatotkacha), O
king, born of Bhima and Hidimva, and endued with ample powers of
illusion, is, in my judgment, a leader of the leaders of car-divisions.
Fond of battle, and endued with powers of illusion, he will, O sire,
fight earnestly in battle. Those heroic Rakshasas who are his counsellors
or dependents will also fight under him.

'These and many other rulers of provinces, headed by Vasudeva, have
assembled for the sake of Pandu's son. These, O king, are principally the
Rathas, Atirathas, and half Rathas of the high-souled Pandava, and these,
O king, will lead in battle the terrible army of Yudhishthira which is
protected, again, by that hero, the diadem-decked (Arjuna), who is even
like the great Indra himself. It is with them (thus) endued with powers
of illusion and fired by the desire of success that I shall contend in
battle, expectant of victory or death. I shall advance against these two
foremost of car-warriors, Vasudeva and Arjuna, bearing (respectively)
Gandiva and the discus, and resembling the sun and the moon as seen
together in the evening. I shall, on the field of battle, encounter also
those other car-warriors of Yudhishthira (whom I have, mentioned) at the
head of their respective troops.

'The Rathas and Atirathas, according to their precedence, have now been
declared by me to thee, and they also that are half Rathas, belonging to
thee or them, O chief of the Kauravas! Arjuna and Vasudeva and other
lords of earth that may be there, all of them, upon whom my eyes may
fall, I will withstand, O Bharata! But, thou of mighty arms, I will not
strike or slay Sikhandin the prince of Panchalas, even if I behold him
rushing against me in battle with weapons upraised. The world knows how
from a desire of doing what was agreeable to my father, that I gave up
the kingdom that had become mine and lived in the observance of the
Brahmacharya vow. I then installed Chitrangada in the sovereignty of the
Kauravas, making at the same time the child Vichitravirya the Yuvaraja.
Having notified my god-like vow among all the kings of the earth, I shall
never slay a woman or one that was formerly a woman. It may be known to
you, O king, that Sikhandin was formerly a woman. Having been born as a
daughter, she afterwards became metamorphosed into the male sex. I shall
not, O Bharata, fight against him. I shall certainly smite all other
kings, O bull of Bharata's race, whom I may encounter in battle. I will
not, however, O king, be able to slay the sons of Kunti!'"



SECTION CLXXIV

"Duryodhana said, 'For what reason, O chief of the Bharatas, wilt thou
not slay Sikhandin even if thou beholdest him approach thee as a foe with
arms upraised? Thou hadst, O mighty-armed one, formerly told me,--I will
slay the Panchalas with the Somakas'--O son of Ganga, tell me, O
grandsire (the reason of the present reservation),'

"Bhishma said, 'Listen, O Duryodhana, to this history, with all these
lords of earth, as to why I will not slay Sikhandin even if I behold him
in battle! My father, Santanu, O king, was celebrated over all the world.
O bull of the Bharata race, that king of virtuous soul paid his debt to
nature in time, Observing my pledge, O chief of the Bharatas, I then
installed my brother, Chitrangada, on the throne of the extensive kingdom
of the Kurus. After Chitrangada's demise, obedient to the counsels of
Satyavati, I installed, according to the ordinance, Vichitravirya as
king. Although young in age, yet being installed duly by me, O monarch,
the virtuous Vichitravirya looked up to me in everything. Desirous of
marrying him, I set my heart upon procuring daughters from a suitable
family. (At that time) I heard, O thou of mighty arms, that three
maidens, all unrivalled for beauty, daughters of the ruler of Kasi, by
name Amva, Amvika, and Amvalika would select husbands for themselves, and
that all the kings of the earth, O bull of the Bharata's race, had been
invited. Amongst those maidens Amva was the eldest, Amvika the second,
while the princess Amvalika, O monarch, was the youngest. Myself
repairing on a single car to the city of the ruler of Kasi, I beheld, O
thou of mighty arms, the three maidens adorned with ornaments and also
all the kings of the earth invited thither on the occasion. Then, O bull
of Bharata's race, challenging to battle all those kings who were ready
for the encounter, I took up those maidens on my car and repeatedly said
unto all the kings assembled there these words--Bhishma, the son of
Santanu, is carrying away by force these maidens. Ye kings, strive ye all
to the best of your power for rescuing them! By force do I take them
away, ye bulls among men, making you spectators of my act!--At these
words of mine those rulers of the earth sprang up with weapons
unsheathed. And they angrily urged the drivers of their cars, saying,
'Make ready the cars,--Make ready the cars.' And those monarchs sprang up
to the rescue, with weapons unsheathed; car-warriors on their cars
resembling masses of clouds, those fighting from elephants, on their
elephants, and others on their stout and plump steeds. Then all those
kings, O monarch, surrounded me on all sides with a multitudinous number
of cars. With a shower of arrows, I stopped their onrush on all sides and
vanquished them like the chief of celestials vanquishing hordes of
Danavas. Laughingly, with easiness I cut down the variegated standards,
decked with gold, of the advancing kings, with blazing shafts, O bull of
Bharata's race! In that combat I overthrew their steeds and elephants and
car-drivers, each with a single arrow. Beholding that lightness (of hand)
of mine, they desisted (from the fight) and broke. And having vanquished
all those rulers of the earth, I came back to Hastinapura, I then, O thou
of mighty arms, made over those maidens, intending them for my brothers
to Satyavati and represented unto her everything I had done.'"



SECTION CLXXV

"Bhishma said, 'Then, O chief of the Bharatas, approaching my mother,
that daughter of the Dasa clan, and saluting that parent of heroes, I
said these words,--Having vanquished all the kings, these daughters of
the ruler of Kasi, having beauty alone for their dowry, have been
abducted by me for the sake of Vichitravirya!--Then, O king, Satyavati
with eyes bathed in tears, smelt my head, and joyously said, 'By good
luck it is, O child, that thou hast triumphed!' When next, with
Satyavati's acquiescence, the nuptials approached, the eldest daughter of
the ruler of Kasi said these words in great bashfulness,--O Bhishma, thou
art conversant with morality, and art well-versed in all our scriptures!
Hearing my words, it behoveth thee to do towards me that which is
consistent with morality. The ruler of the Salwas was before this
mentally chosen by me as my lord. By him also, without my father's
knowledge, I was privately solicited. How wouldst thou, O Bhishma, born
especially as thou art in Kuru's race, transgress the laws of morality
and cause one that longeth for another to live in thy abode? Knowing
this, O bull of Bharata's race, and deliberating in thy mind, it behoveth
thee, O mighty-armed one, to accomplish what is proper. O monarch, it is
clear that the ruler of the Salwas waiteth (for me). It behoveth thee,
therefore, O best of the Kurus' to permit me to depart. O mighty-armed
one, be merciful to me, O foremost of righteous persons! Thou, O hero,
art devoted to truth, it is well-known all over the earth!'"



SECTION CLXXVI

"Bhishma said, 'I then placed the matter before (my mother) Kali,
otherwise called Gandhavati, as also all our counsellors, and also before
our special and ordinary priests and then permitted, O king, the eldest
of those maidens, Amva, to depart. Permitted by me, that maiden then went
to the city of the ruler of the Salwas. And she had for her escort a
number of old Brahmanas and was also accompanied by her own nurse. And
having travelled the whole distance (between Hastinapura and Salwa's
city), she approached king Salwa and said these words, 'I come, O thou of
mighty arms, expectant of thee, O high-souled one! Unto her, however, O
king, the lord of the Salwas said with a laughter, 'O thou of the fairest
complexion, I no longer desire to make a wife of thee who wast to be
wedded to another. Therefore, O blessed one, go back thither unto
Bhishma's presence. I no longer desire thee that was forcibly ravished by
Bhishma. Indeed, when Bhishma, having vanquished the kings, took thee
away, thou didst go with him cheerfully. When having humiliated and
vanquished all the kings of the earth, Bhishma took thee away, I no
longer desire thee, O thou of the fairest complexion, for a wife,--thee
that was to have been wedded to another! How can a king like myself, who
is acquainted with all branches of knowledge and who lays down laws for
the guidance of others, admit (into his abode) a woman who was to have
been wedded to another? O blessed lady, go whithersoever thou wishest,
without spending thy time in vain!' Hearing these words of his, Amva
then, O king, afflicted with the arrows of the god of love, addressed
Salwa, saying, 'Say not so, O lord of the earth, for it is not so! O
grinder of foes, cheerful I was not when taken away by Bhishma! He took
me away by force, having routed all the kings, and I was weeping all the
while. An innocent girl that I am and attached to thee, accept me, O lord
of the Salwas! The abandonment (by one) of those that are attached (to
him) is never applauded in the scriptures. Having solicited Ganga's son
who never retreats from battle, and having at last obtained his
permission, I come to thee! Indeed, the mighty-armed Bhishma, O king,
desireth me not! It hath been heard by me that his action (in this
matter) hath been for the sake of his brother. My two sisters Amvika and
Amvalika, who were abducted with me at the same time, have, O king, been
bestowed by Ganga's son on his younger brother Vichitravirya! O lord of
the Salwas, I swear, O tiger among men, by touching my own head that I
have never thought of any other husband than thee! I do not, O great
king, come to thee as one who was to have been wedded to another! I tell
thee the truth, O Salwa, truly swearing by my soul! Take me, O thou of
large eyes, me--a maiden come to thee of her own accord--one unbetrothed
to another, one desirous of thy grace!' Although she spoke in this
strain, Salwa, however, O chief of the Bharatas, rejected that daughter
of the ruler of Kasi, like a snake casting off his slough. Indeed,
although that king was earnestly solicited with diverse expressions such
as these, the lord of the Salwas still did not, O bull of the Bharata
race, manifest any inclination for accepting the girl. Then the eldest
daughter of the ruler of Kasi, filled with anger, and her eyes bathed in
tears, said these words with a voice choked with tears and grief, 'Cast
off, O king, by thee, whithersoever I may go, the righteous will be my
protectors, for truth is indestructible!'

"It thus, O thou of Kuru's race, that the lord of the Salwas rejected
that maiden who addressed him in language such as this and who was
sobbing in grief so tenderly. Go, go,--were the words that Salwa said
unto her repeatedly. I am in terror of Bhishma, O thou of fair hips, thou
art Bhishma's capture! Thus addressed by Salwa destitute of foresight,
that maiden issued out of his city sorrowfully and wailing like a
she-osprey.'"



SECTION CLXXVII

"Bhishma said, 'Issuing out of the city, Amva reflected sorrowfully in
this strain. 'There is not in the whole world a young woman in such a
miserable plight as I! Alas, destitute of friends, I am rejected by Salwa
also! I cannot go back to the city named after an elephant, for I was
permitted by Bhishma to leave that city, expectant of Salwa! Whom then
shall I blame? Myself? Or, the invincible Bhishma? Or, that foolish
father of mine who made arrangements for my self-choice? Perhaps, it is
my own fault! Why did I not leap down before from Bhishma's car, when
that fierce battle took place, for coming to Salwa? That I am so
afflicted now, as if deprived of my senses, is the fruit of that omission
of mine! Cursed be Bhishma! Cursed be my own wretched father of foolish
understanding, who had arranged prowess to be my dower, sending me out as
if I were a woman (disposed) for a consideration! Cursed be myself!
Cursed be king Salwa himself and cursed be my creator too! Cursed be they
through whose fault such great misery hath been mine! Human beings always
suffer what is destined for them. The cause, however, of my present
affliction is Bhishma, the son of Santanu; I, therefore, see that at
present my vengeance should fall upon him, either through ascetic
austerities or by battle, for he is the cause of my woe! But what king is
there that would venture to vanquish Bhishma in battle? Having settled
this, she issued out of the city for repairing to an asylum of the
high-souled ascetics of virtuous deeds. The night she stayed there,
surrounded by those ascetics. And that lady of sweet smiles told those
ascetics, O Bharata, all that had happened to herself with the minutest
details, O mighty-armed one, about her abduction, and her rejection by
Salwa.'

"There lived in that asylum an eminent Brahmana of rigid vows, and his
name was Saikhavatya. Endued with ascetic merit of a high order, he was a
preceptor of the scriptures and the Aranyakas. And the sage Saikhavatya,
of great ascetic merit, addressed that afflicted maiden, that chaste girl
sighing heavily in grief, and said, 'If it hath been so, O blessed lady,
what can high-souled ascetics residing in their (woody) retreats and
engaged in penances do?' That maiden, however, O king, answered him,
saying, 'Let mercy be shown to me; I desire a life in the woods, having
renounced the world. I will practise the severest of ascetic austerities.
All that I now suffer is certainly the fruit of those sins that I had
committed from ignorance in my former life. I do not venture to go back
to my relatives, ye ascetics, rejected and cheerless that I am knowing
that I have been humiliated by Salwa! Ye that have washed away your sins,
godlike as ye are, I desire that ye should instruct me in ascetic
penance! Oh, let mercy be shown to me!' Thus addressed, that sage then
comforted the maiden by examples and reasons borrowed from the
scriptures. And having consoled her thus, he promised, with the other
Brahmanas, to do what she desired.'"



SECTION CLXXVIII

"Bhishma said, 'Those virtuous ascetics then set themselves about their
usual avocations, thinking all the while as to what they should do for
that maiden. And some amongst them said, 'Let her be taken to her
father's abode.' And some amongst them set their hearts upon reproaching
ourselves. And some thought that repairing to the ruler of the Salwas, he
should be solicited to accept the maiden. And some said, 'No, that should
not be done, for she hath been rejected by him.' And after some time had
passed thus, those ascetics of rigid vows once more said unto her, 'What,
O blessed lady, can ascetics with senses under control do? Do not devote
thyself to a life in the woods, renouncing the world! O blessed lady,
listen to these words that are beneficial to thee! Depart hence, blessed
be thou, to thy father's mansion! The king, thy father, will do what
should next be done. O auspicious one, surrounded by every comfort, thou
mayest live there in happiness. Thou art a woman! At present, therefore,
O blessed one, thou hast no other protector save thy father. O thou of
the fairest complexion, as regards a woman, she hath her father for her
protector or her husband. Her husband is her protector when she is in
comfortable circumstances, but when plunged in misery, she hath her
father for her protector. A life in the woods is exceedingly painful,
especially to one that is delicate. Thou art a princess by birth; over
this, thou art, again, very delicate, O beautiful dame! O blessed lady,
there are numerous discomforts and difficulties attaching to a life in a
(woody) retreat, none of which, O thou of the fairest complexion, shalt
thou have to bear in thy father's abode!' Other ascetics, beholding that
helpless girl said to her, 'Seeing thee alone in deep and solitary woods,
kings may court thee! Therefore, set not thy heart upon such a course!'

"Hearing these words, Amva said, 'I am incapable of going back to my
father's abode in the city of Kasi, for without doubt I shalt then be
disregarded by all my relatives. Ye ascetics, I lived there, in my
father's abode, during my childhood. I cannot, however, now go to thither
where my father is. Protected by the ascetics, I desire to practise
ascetic austerities, so that in even future life of mine such sore
afflictions may not be mine! Ye best of ascetics, I desire, therefore, to
practise ascetic austerities!'

"Bhishma continued, 'When those Brahmanas were thinking thus about her,
there came into that forest that best of ascetics, the royal sage
Hotravahana. Then those ascetics reverenced the king with worship,
enquiries of welcome and courtesy, a seat, and water. And after he was
seated and had rested for a while, those denizens of the forest once more
began to address that maiden in the hearing of that royal sage. Hearing
the story of Amva and the king of Kasi, that royal sage of great energy
became very anxious at heart. Hearing her speak in that strain, and
beholding her (distressed), that royal sage of rigid austerities, viz.,
the high-souled Hotravahana, was filled with pity. Then, O lord, that
maternal grandsire of her rose up with trembling frame and causing that
maiden to sit on his lap, began to comfort her. He then acquired of her
in details about that distress of hers from its beginning. And she,
thereupon, represented to him minutely all that had happened. Hearing all
she said, the royal sage was filled with pity and grief. And that great
sage settled in mind what she would do. Trembling from agitation he
addressed the afflicted maiden sunk in woe, saying, 'Do not go back to
thy father's abode, O blessed lady! I am the father of thy mother. I will
dispel thy grief. Rely on me, O daughter! Great, indeed, must thy
affliction he when thou art so emaciated! At my advice, go unto the
ascetic Rama, the son of Jamadagni. Rama will dispel this great
affliction and grief of thine. He will slay Bhishma in battle if the
latter obeyeth not his behest. Go, therefore, unto that foremost one of
Bhrigu's race who resembleth the Yuga-fire itself in energy! That great
ascetic will place thee once more on the right track!' Hearing this, that
maiden, shedding tears all the while, saluted her maternal grandsire,
Hotravahana, with a bend of her head and addressed him, saying, 'Go I
will at thy command! But shall I succeed in obtaining a sight of that
reverend sire celebrated over the world? How will he dispel this poignant
grief of mine? And how shall I go to that descendant of Bhrigu? I desire
to know all this.'

"Hotravahana said, 'O blessed maiden, thou wilt behold Jamadagni's son,
Rama, who is devoted to truth and endued with great might and engaged in
austere penances in the great forest. Rama always dwelleth in that
foremost of the mountains called Mahendra. Many Rishis, learned in the
Vedas, and many Gandharvas and Apsaras also dwell there. Go, blessed be
thou, and tell him these words of mine, having saluted with thy bent head
that sage of rigid vows and great ascetic merit. Tell him also, O blessed
girl, all that thou seekest. If thou namest me, Rama will do everything
for thee, for Rama, the heroic son of Jamadagni, that foremost of all
bearers of arms, is a friend of mine highly pleased with me, and always
wisheth me well!' And while king Hotravahana, was saying all this unto
that maiden, thither appeared Akritavrana, a dear companion of Rama. And
on his advent those Munis by hundreds, and the Srinjaya king Hotravahana,
old in years, all stood up. And those denizens of the forest, uniting
with one another, did him all the rites of hospitality. And they all took
their seats surrounding him. And filled, O monarch, with gratification
and joy, they then started various delightful, laudable, and charming
subjects of discourse. And after their discourse was over, that royal
sage, the high-souled Hotravahana enquired of Akritavrana about Rama that
foremost of great sages, saying, 'O thou of mighty arms, where, O
Akritavrana, may that foremost of persons acquainted with the Vedas,
viz., Jamadagni's son of great prowess be seen?' Akritavrana answered him
saying, 'O lord, Rama always speaketh of thee, O king, saying,--That
royal sage of the Srinjayas is my dear friend,--I believe, Rama will be
here tomorrow morning. Thou wilt see him even here when he cometh to
behold thee. As regards this maiden, for what, O royal sage, hath she
come to the wood? Whose is she, and what is she to thee? I desire to know
all this.' Hotravahana. said, 'The favourite daughter of the ruler of
Kasi, she is, O lord, my daughter's child! The eldest daughter of the
king of Kasi, she is known by the name of Amva. Along with her two
younger sisters, O sinless one, she was in the midst of her Swayamvara
ceremonies. The names of her two younger sisters are Amvika and Amvalika,
O thou endued with wealth of asceticism! All the Kshatriya kings of the
earth were assembled together at the city of Kasi. And, O regenerate
Rishi, great festivities were going on there on account of (the
self-choice of) these maidens. In the midst of these, Santanu's son,
Bhishma, of mighty valour, disregarding all the kings, abducted the
girls. Vanquishing all the monarchs, the pure-souled prince Bhishma of
Bharata's race then reached Hastinapura, and representing everything unto
Satyavati, ordered his brother Vichitravirya's marriage to take place
with the girls he had brought. Beholding the arrangements for those
nuptials complete, this maiden, O bull among Brahmanas, then addressed
Ganga's son in the presence of his ministers and said,--I have, O hero,
within my heart chosen the lord of the Salwas to be my husband.
Conversant as thou art with morality, it behoveth thee not to bestow me
on thy brother, whose heart is given away to another!--Hearing these
words of hers, Bhishma took counsel with his ministers. Deliberating on
the matter, he, at last, with Satyavati's consent, dismissed this maiden,
Permitted thus by Bhishma, this girl gladly repaired to Salwa, the lord
of Saubha, and approaching him said,--Dismissed I have been by Bhishma.
See that I do not fall off from righteousness! In my heart, I have chosen
thee for my lord, O bull among kings. Salwa, however, rejected her,
suspecting the purity of her conduct. Even she hath come to these woods,
sacred for asceticism, being ardently inclined to devote herself to
ascetic penances! She was recognised by me from the account that she gave
of her parentage. As regards her sorrow, Bhishma is considered by her to
be its root!' After Hotravahana had ceased, Amva herself said, 'O holy
one, it is even so as this lord of earth, this author of my mother's
body, Hotravahana of the Srinjaya race hath said. I cannot venture to go
back to my own city, O thou that art endued with wealth of asceticism,
for shame and fear of disgrace, O great Muni! At present, O holy one,
even this is what hath been my determination, viz., that that would be my
highest duty which the holy Rama, O best of Brahmanas, might point out to
me!'"



SECTION CLXXIX

"Akritavrana said, 'Of these two afflictions of thine, for which, O
blessed lady, dost thou seek a remedy? Tell me this. Is it thy wish that
the lord of Saubha should be urged to wed thee, the high-souled Rama will
certainly urge him from desire of doing thee good? Or, if thou wishest to
behold Ganga's son, Bhishma, defeated in battle by intelligent Rama
Bhargava will gratify even that wish of thine. Hearing what Srinjaya has
to say, and what thou also, O thou of sweet smiles, may have to say, let
that be settled this very day what should be done for thee.' Hearing
these words, Amva said, 'O holy one, abducted I was by Bhishma acting
from ignorance, for, O regenerate one, Bhishma knew not that my heart had
been given away to Salwa. Thinking of this in thy mind, let that be
resolved upon by thee which is consistent with justice, and let steps be
taken for accomplishing that resolution. Do that, O Brahmana, which is
proper to be done towards either that tiger among the Kurus, viz.,
Bhishma, singly, or towards the ruler of the Salwas, or towards both of
them! I have told thee truly about the root of my grief. It behoveth
thee, O holy one, to do that which is consistent with reason.'

"Akritavrana said, 'This, O blessed lady, O thou of the fairest
complexion, that thou sayest with eyes fixed upon virtue, is, indeed,
worthy of thee. Listen, however, to what I say! If Ganga's son had never
taken thee to the city called after the elephant, then, O timid girl,
Salwa would have, at Rama's behest, taken thee on his head! It is because
Bhishma bore thee away by force that king Salwa's suspicions have been
awakened in respect of thee, O thou of slender-waist! Bhishma is proud of
his manliness and is crowned with success. Therefore, thou shouldst cause
thy vengeance to fall upon Bhishma (and no other)!' Hearing these words
of the sage, Amva said, 'O regenerate one, this desire hath been
cherished by me also in my heart, viz., that, if possible. Bhishma should
be caused by me to be slain in battle! O thou of mighty arms, be it
Bhishma or be it king Salwa, punish that man whom thou thinkest to be
guilty and through whose act I have been so miserable!'

"Bhishma continued, 'In conversation such as this, that day passed and
the night also, O best of Bharata's race, with its delicious breeze which
was neither cold nor hot. Then Rama appeared there, beaming with energy.
And that sage wearing matted-locks on his bead and attired in deer-skins
was surrounded by his disciples. And endued with magnanimous soul, he had
his bow in hand. And bearing also a sword and a battle-axe, that sinless
one, O tiger among kings, approached the Srinjaya king (Hotravahana) in
that forest. And the ascetics dwelling there and that king also who was
endued with great ascetic merit, beholding him, all stood up and waited,
O king, with joined hands. And that helpless maiden too did the same. And
they all cheerfully worshipped Bhargava with the offer of honey and
curds. Being worshipped duly by them, Rama sat with them seated round
him. Then, O Bharata, Jamadagni's son and Hotravahana, seated thus
together, began to discourse. And after their discourse was over, the
sage Hotravahana opportunately said in a sweet voice these words of grave
import unto that foremost one of Bhrigu's race, viz., Rama of mighty
strength, 'O Rama, this is my daughter's daughter, O lord, being the
daughter of the king of Kasi.

She hath something to be done for her! Oh, listen to it duly, O thou that
art skilled in all tasks!' Hearing these words of his friend, Rama
addressed that maiden saying. 'Tell me what thou hast to say.' At these
words, Amva approached Rama who resembled a blazing fire, and worshipping
both his feet with her bent head, touched them with her two hands that
resembled, in radiance, a couple of lotuses and stood silently before
him. And filled with grief, she wept aloud, her eyes bathed in tears. And
she then sought the protection of that descendant of Bhrigu, who was the
refuge of all distressed persons. And Rama said, 'Tell me what grief is
in thy heart. I will act according to thy words!' Thus encouraged, Amva
said, 'O thou of great vows, O holy one, today I seek thy protection! O
lord, raise me from this unfathomable ocean of sorrow.'

"Bhishma continued, 'Beholding her beauty and her youthful body and its
great delicacy, Rama began to think,--What will she say? And that
perpetuator of Bhrigu's line, thinking inwardly of this, sat long in
silence, filled with pity. He then addressed that maiden of sweet smiles
again, saying, 'Tell us what thou hast to say!' Thus encouraged, she
represented everything truly unto Bhargava. And Jamadagni's son, hearing
these words of the princess, and having first settled what he should do,
addressed that damsel of the fairest complexion, saying, 'O beautiful
lady, I will send word unto Bhishma, that foremost one of Kuru's race.
Having beard what my behest is, that king will certainly obey it. If,
however, the son of Jahnavi do not act according to my words, I will then
consume him in battle, O blessed girl, with all his counsellors! Or, O
princess, if thou desirest it, I may even address the heroic ruler of the
Salwas to the matter in hand.' Hearing these words of Rama, Amva said,
'Dismissed I was by Bhishma, O son of Bhrigu's race, as soon as he heard
that my heart had previously been freely given away to the ruler of the
Salwas. Approaching then the lord of Saubha, I addressed him in language
that was unbecoming. Doubtful of the purity of my conduct, he refused to
accept me. Reflecting on all this, with the aid of thy own understanding,
it behoveth thee, O son of Bhrigu's race, to do that which should be done
in view of these circumstances. Bhishma, however, of great vows is the
root of my calamity, for he brought me under his power taking me up (on
his car) by violence! Slay that Bhishma, O thou of mighty arms, for whose
sake, O tiger of Bhrigu's race, overwhelmed with such distress, I suffer
such poignant misery! Bhishma, O thou of Bhrigu's race, is covetous, and
mean, and proud of his victory. Therefore, O sinless one, thou shouldst
give him his deserts. While, of lord, I was being abducted by him, even
this was the desire that I cherished in my heart, viz., that I should
cause that hero of great vows to be slain. Therefore, O sinless Rama,
gratify this desire of mine! O thou of mighty arms, slay Bhishma, even as
Purandara slew Vritra.'"



SECTION CLXXX

"Bhishma said, 'O lord, repeatedly urged by that maiden to slay Bhishma,
Rama replied unto that weeping girl, saying, 'O daughter of Kasi, O thou
of the fairest complexion, I do not, on any account, take up arms now
except for the sake of those that are conversant with the Vedas. Tell me,
therefore, what else I can do for thee? Both Bhishma and Salwa are, O
princess, exceedingly obedient to me. Do not grieve, I will accomplish
thy object. I will not, however, O beautiful lady, take up arms, except
at the command of Brahmanas. This hath been my rule of conduct.'

"Amva said, 'My misery, O holy one, should by any means be dispelled by
thee. That misery of mine hath been caused by Bhishma. Slay him,
therefore, O lord, without much delay.'

"Rama said, 'O daughter of Kasi, say but the word and Bhishma, however,
deserving of reverence from thee, will, at my word, take up thy feet on
his head!'

"Amva said, 'O Rama, slay in battle that Bhishma who roareth like an
Asura. Indeed, summoned to the encounter (by him), slay him, O Rama, if
thou wishest (to do) what is agreeable to me. It behoveth thee, besides,
to make thy promise true.'

"Bhishma continued, 'While, O king, Rama and Amva were talking thus with
each other, the Rishi (Akritavrana) of highly virtuous soul said these
words, 'It behoveth thee not, O mighty-armed one, to desert this girl
that seeketh thy protection! If summoned to battle, Bhishma cometh to the
encounter and sayeth--I am vanquished, or, if he obeyeth thy words, then
that which this maiden seeketh will be accomplished, O son of Bhrigu's
race, and the words spoken by thee, O hero, will also, O lord, be true!
This also was, O great Muni, the vow then made by thee, O Rama,--the vow
made by thee before Brahmanas after thou hadst conquered all the
Kshatriyas, viz., that thou wouldst slay in battle the person, be he a
Brahmana, a Kshatriya, a Vaisya, or a Sudra, who would be a foe to the
Brahmanas. Thou hadst further promised that as long as thou wouldst live
thou wouldst not abandon those that would come to thee in fright and seek
thy protection, and that thou wouldst, O Bhargava, slay that proud
warrior who would vanquish in battle all the assembled Kshatriyas of the
earth! O Ram, even Bhishma, that perpetuator of Kuru's race, hath
achieved such success (over all the Kshatriyas)! Approaching him, O son
of Bhrigu's race, encounter him now in battle!'

"Rama said, 'O best of Rishis, I recollect that vow of mine made before.
I will, however (in the present instance) do that which conciliation may
point out. That task which the daughter of Kasi hath in her mind is a
grave one, O Brahmana! Taking this maiden with me, I will repair myself
to the place where Bhishma is. If Bhishma, proud of his achievements in
battle, do not obey my behest, I will then slay that arrogant wight. Even
this is my fixed resolve. The arrows shot by me do not stick to the
bodies of embodied creatures (but pass them through). This is known to
you from what you saw in my encounters with the Kshatriyas!' Having said
this, Rama then, along with all those seekers of Brahma, resolved to
depart from that asylum! and the great ascetic then rose from his seat.
Then all those ascetics passing that night there, performed (on the next
morning) their homa-rites and recited their prayers. And then they all
set out, desirous of taking my life. And Rama, accompanied by all those
devotees of Brahma, then came to Kurukshetra, O monarch, with that
maiden, O Bharata, in their company. And those high-souled ascetics, with
that foremost one of Bhrigu's race at head, having arrived on the banks
of the stream of Saraswati, quartered themselves there.'"



SECTION CLXXXI

"Bhishma said, 'After he had quartered there, on third day, O king,
Jamadagni's son of high vows, sent a message to me, saying, 'I have come
here, do what is agreeable to me.' Hearing that Rama, of great might, had
come to the confines of our kingdom, I speedily went with a joyous heart
to that master who was an ocean of energy. And I went to him, O king,
with a cow placed in the van of my train, and accompanied by many
Brahmanas, and (ordinary) priests (of our family), and by others,
resembling the very gods in splendour, employed by us on special
occasions. And beholding me arrived at his presence, Jamadagni's son, of
great prowess, accepted the worship I offered unto him and said these
words unto me.'

"Rama said, 'Thyself, divested of desire, with what mood of mind, O
'Bhishma, didst thou abduct, on the occasion of her self-choice, his
daughter of the king of Kasi and again dismiss her subsequently? By thee
hath this famous lady been dissociated from virtue! Contaminated by the
touch of thy hands before, who can marry her now? Rejected she hath been
by Salwa, because thou, O Bharata, hadst abducted her. Take her
therefore, to thyself, O Bharata, at my command. Let this daughter of a
king, O tiger among men, be charged with the duties of her sex! O king, O
sinless one, it is not proper that this humiliation should be hers!

'Seeing him plunged into sorrow (on account of the maiden) I said unto
him,--O Brahmana, I cannot, by any means, bestow this girl on my brother.
O thou of Bhrigu's race, it was to myself that she said, I am Salwa's!
And it was by me that she was permitted to go to Salwa's city. As regards
myself, even this is my firm vow that I cannot abandon Kshatriya
practices from fear or pity, or avarice of wealth, or lust!--Hearing
these words of mine, Rama addressed me, with eyes rolling in anger,
saying, 'If, O bull among, men, thou dost not act according to my words,
I will slay thee this very day along with all thy counsellors!' Indeed,
with eyes rolling in anger, Rama in great wrath told me these words
repeatedly. I, however, O chastiser of foes, then beseeched him in sweet
words. But though beseeched by me, he did not cool down. Bowing down with
my head unto that best of Brahmanas I then enquired of him the reason for
which he sought battle with me. I also said,--O thou of mighty arms,
while I was a child it was thou who instructed me in the four kinds of
arms.[18] I am, therefore, O thou of Bhrigu's race, thy disciple! Then
Rama answered me with eyes red in anger, 'Thou knowest me, O Bhishma, to
be thy preceptor, and yet, O Kauravya, thou acceptest not, for pleasing
me, this daughter of the ruler of Kasi! O delighter of the Kurus, I
cannot be gratified unless thou actest in this way! O mighty-armed one,
take this maiden and preserve thy race! Having been abducted by thee, she
obtaineth not a husband. Unto Rama that subjugator of hostile cities, I
replied, saying.--This cannot be, O regenerate Rishi! All thy labour is
vain, O son of Jamadagni, remembering thy old preceptorship, I am
striving, O holy one, to gratify thee! As regards this maiden, she hath
been refused by me before knowing what the faults, productive of great
evils, of the female sex are, who is there that would admit into his
abode a woman whose heart is another's and who (on that account) is even
like a snake of virulent poison? O thou of high vows, I would not, even
from fear of Vasava, forsake duty! Be gracious unto me, or do me without
delay that which thou hast thought proper. This sloka also, O thou of
pure soul, is heard in the Puranas, O lord, sung by the high-souled
Marutta, O thou of great intelligence! The renunciation is sanctioned by
the ordinance of a preceptor who is filled with vanity, who is destitute
of the knowledge of right and wrong, and who is treading in a devious
path.--Thou art my preceptor and it is for this that I have from love
reverenced thee greatly. Thou, however, knowest not the duty of a
preceptor, and it is for this that I will fight with thee. I would not
slay any preceptor in battle, especially again a Brahmana, and more
specially one endued with ascetic merit. It was for this that I forgive
thee. It is well-known truth, gatherable from the scriptures, that he is
not guilty of slaying a Brahmana who killeth in battle a person of that
order that taketh up weapons like Kshatriya and fighteth wrathfully
without seeking to fly. I am a Kshatriya stationed in the practice of
Kshatriya duties. One doth not incur sin, nor doth one incur any harm by
behaving towards a person exactly as that person deserveth. When a person
acquainted with the proprieties of time and place and well-versed in
matters affecting both profit and virtue, feels doubtful, as regards
anything, he should without scruples of any kind, devote himself to the
acquisition of virtue which would confer the highest benefit on him. And
since thou, O Rama, in a matter connected with profit of doubtful
propriety, actest unrighteously, I would certainly fight with thee in a
great battle. Behold the strength of my arms and my prowess that is
superhuman! In view of such circumstances, I shall certainly do, O son of
Bhrigu, what I can. I shall fight with thee, O regenerate one, on the
field of Kurukshetra! O Rama of great effulgence, equip thyself as thou
listest for single combat! Come and station thyself on the field of
Kurukshetra where, afflicted with my shafts in great battle, and
sanctified by my weapons, thou mayest obtain those regions that have been
won by thee (thought for thy austerities). O thou of mighty arms and
wealth of asceticism, there I will approach thee for battle,--thee that
art so fond of battle! There, O Rama, where in days of yore thou hadst
propitiated thy (deceased) fathers (with oblations of Kshatriya blood),
slaying thee there, O son of Bhrigu, I will propitiate the Kshatriya
slain by thee! Come there, O Rama, without delay! There, O thou that art
difficult of being vanquished, I will curb thy old pride about which the
Brahmanas speak! For many long years, O Rama, thou hast boasted,
saying,--I have, single-handed, vanquished all the Kshatriyas of the
Earth!--Listen now to what enabled thee to indulge in that boast! In
those days no Bhishma was born, or no Kshatriyas like unto Bhishma!
Kshatriyas really endued with valour have taken their births later on! As
regards thyself, thou hast consumed only heaps of straw! The person that
would easily quell thy pride of battle hath since been born! He, O
mighty-armed one, is no other than myself, even Bhishma, that subjugator
of hostile cities! Without doubt, O Rama, I shall just quell thy pride of
battle!'

"Bhishma continued, 'Hearing these words of mine. Rama addressed me,
laughingly saying, 'By good luck it is, O Bhishma, that thou desirest to
fight with me in battle! O thou of Kuru's race, even now I go with thee
to Kurukshetra! I will do what thou hast said! Come thither, O chastiser
of foes! Let thy mother, Jahnavi, O Bhishma, behold thee dead on that
plain, pierced with my shafts, and become the food of vultures, crows,
and other carnivorous birds! Let that goddess worshipped by Siddhas and
Charanas, that blessed daughter of Bhagiratha, in the form of a river,
who begat thy wicked self, weep today, O king, beholding thee slain by me
and lying miserable on that plain, however undeserving she may be of
seeing such a sight! Come, O Bhishma, and follow me, O proud wight,
always longing for battle! O thou of Kuru's race, take with thee, O bull
of Bharatas' line, thy cars and all other equipments of battle!' Hearing
these words of Rama that subjugator of hostile towns, I worshipped him
with a bend of my head and answered him, saying,--So be it! Having said
all this, Rama then went to Kurukshetra from desire of combat, and I
also, entering our city, represented everything unto Satyavati. Then
causing propitiatory ceremonies to be performed (for my victory), and
being blessed also by my mother, and making the Brahmanas utter
benedictions on me, I mounted on a handsome car made of silver and unto
which, O thou of great glory, were yoked steeds white in hue. And every
part of that car was well-built, and it was exceedingly commodious and
covered on all sides with tiger-skin. And it was equipped with many great
weapons and furnished with all necessaries. And it was ridden by
charioteer who was well-born and brave, who was versed in horse-lore,
careful in battle, and well-trained in his art, and who had seen many
encounters. And I was accoutred in a coat of mail, white in hue, and had
my bow in hand. And the bow I took was also white in hue. And thus
equipped, I set out, O best of Bharata's race! And an umbrella, white in
hue, was held over my head. And, O king, I was fanned with fans that also
were white in colour. And clad in white, with also a white head-gear, all
my adornments were white. And eulogised (with laudatory hymns) by
Brahmanas wishing me victory. I issued out of the city named after the
elephant, and proceeded to Kurukshetra, which, O bull of Bharata's race,
was to be the field of battle! And those steeds, fleet as the mind or the
wind, urged by my charioteer, soon bore me, O king, to that great
encounter. And arrived in the field of Kurukshetra, both myself and Rama,
eager for battle, became desirous of showing each other our prowess. And
arrived within view of the great ascetic Rama, I took up my excellent
conch and blew a loud blast. And many Brahmanas, O king, and many
ascetics having their abodes in the forest, as also the gods with Indra
at their head, were stationed there for beholding the great encounter.
And many celestial garlands and diverse kinds of celestial music and many
cloudy canopies could be noticed there. And all those ascetics who had
come with Rama, desiring to become spectators of the fight, stood all
around the field. Just at this juncture, O king, my divine mother devoted
to the good of all creatures, appeared before me in her own form and
said, 'What is this that thou seekest to do? Repairing to Jamadagni's
son, O son of Kuru's race, I will repeatedly solicit him saying,--Do not
fight Bhishma who is thy disciple!--O son, being a Kshatriya do not
obstinately set thy heart on an encounter in battle with Jamadagni's son
who is a Brahmana!' Indeed, it was thus that she reproved me. And she
also said, 'O son, Rama, equal in prowess unto Mahadeva himself, is the
exterminator of the Kshatriya order! It is not known to thee, that thou
desirest an encounter with him.' Thus addressed by her, I saluted the
goddess reverentially and replied unto her with joined hands, giving her,
O chief of the Bharatas, an account of all that had transpired in that
self-choice (of the daughter of Kasi). I also told her every thing, O
king of kings, about how I had urged Rama (to desist from the combat). I
also gave her a history of all the past acts of the (eldest) daughter of
Kasi. My mother then, the great River, wending to Rama, began, for my
sake, to beseech the Rishi of Bhrigu's race. And she said unto him these
words, viz.,--Do not fight Bhishma who is thy disciple!--Rama, however,
said unto her while she was beseeching him thus, 'Go and make Bhishma
desist! He doth not execute out my wish! It is for this that I have
challenged him!'

"Vaisampayana continued, 'Thus addressed by Rama, Ganga, from affection
for her son, came back to Bhishma. But Bhishma, with eyes rolling in
anger, refused to do her bidding. Just at this time, the mighty ascetic
Rama, that foremost one of Bhrigu's race, appeared in Bhishma's sight. An
then that best of the twice-born ones challenged him to the encounter.'"



SECTION CLXXXII

"Bhishma said, 'I then smilingly addressed Rama stationed for battle,
saying,--Myself on my car, I do not wish to fight with thee that art on
the earth! Mount on a car, O hero, and case thy body in mail, O
mighty-armed one, if indeed, O Rama, thou wishest to fight me in
battle!--Then Rama smilingly replied unto me on that field of battle,
saying, 'The Earth, O Bhishma, is my car, and Vedas, like good steeds,
are the animals that carry me! The wind is my car-driver, and my coat of
mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri
and Saraswati). Well-covered by these in battle, O son of Kuru's race, I
will fight!' Having said this, O Gandhari's son. Rama of prowess
incapable of being baffled, covered me on all sides with a thick shower
of arrows. I then beheld Jamadagni's son stationed on a car equipped with
every kind of excellent weapons! And the car he rode was exceedingly
handsome and was of wonderful appearance. And it had been created by a
fiat of his will, and it was beautiful like a town. And celestial steeds
were yoked unto it, and it was well-protected by the necessary defences.
And it was decked all over with ornaments of gold. And it was
well-covered with tough skins all around, and bore the device of the sun
and the moon. Rama was armed with bow and equipped with a quiver, and
with fingers cased in leathern fences! Akritavrana, the dear friend of
Bhargava, well-versed in the Vedas, did the duties of a car-driver for
that warrior. And he, of Bhrigu's race, repeatedly summoning me to
battle, saying,--Come, come,--gladden my heart. And I then, myself,
singly obtained for my adversary that invincible and mighty exterminator
of the Kshatriya race, viz., Rama risen like the sun himself in
splendour, desirous (on his part) of fighting singly! And after he had
poured three showers of arrows on me curbing my steeds, I came down from
my car and placing my bow aside I proceeded on foot to that best of
Rishis. And arriving before him, I worshipped the best of Brahmanas with
reverence. And having saluted him duly, I told him these excellent
words,--O Rama, whether thou art equal or superior to me, I will fight
with thee, my virtuous preceptor, in battle! O lord, bless me, wishing me
victory!'

"Rama, thus addressed, said, 'O foremost one of Kuru's race, he that
desires prosperity should act even thus! O thou of mighty arms, they that
fight with warriors more eminent than themselves, have this duty to
perform. O king, I would have cursed thee if thou hadst not approached me
thus! Go, fight carefully and summoning all thy patience, O thou of
Kuru's race! I cannot, however, wish thee victory, for I myself stand
here to vanquish thee! Go, fight fairly! I am pleased with thy
behaviour!--Bowing unto him, I then speedily came back, and mounting on
my car, I once more blew my conch decked with gold, And then, O Bharata,
the combat commenced between him and me. And it lasted for many days.
each of us, O king, having been desirous of vanquishing the other. And in
that battle, it was Rama who struck me first with nine hundred and sixty
straight arrows furnished with vulturine wings. And with that arrowy
shower, O king, my four steeds and charioteer were completely covered!
Notwithstanding all this, however, I remained quiet in that encounter,
accoutred in my coat of mail! Bowing unto the gods, and especially unto
the Brahmanas, I then smilingly addressed Rama stationed for battle,
saying,--Although thou hast shown little regard for me, yet I have fully
honoured thy preceptorship! Listen again, O Brahmana, to some other
auspicious duty that should be discharged if virtue is to be earned! The
Vedas that are in thy body, and the high status of Brahmana that is also
in thee, and the ascetic merit thou hast earned by the severest of
austerities, I do not strike at these! I strike, however, at that
Kshatriyahood which thou, O Rama, hast adopted! When a Brahmana taketh up
weapons, he becometh a Kshatriya. Behold now the power of my bow and the
energy of my arms! Speedily shall I cut off that bow of thine with a
sharp shaft!--Saying this I shot at him, O bull of Bharata's race, a
sharp broad-headed arrow, And cutting off one of the horns of his bow
with it. I caused it to drop on the ground. I then shot at Jamadagni's
car a hundred straight arrows winged with vulturine feathers. Piercing
through Rama's body and borne along by the wind, those arrows coursing
through space seemed to vomit blood (from their mouths) and resembled
veritable snakes. Covered all over with blood and with blood issuing out
of his body. Rama, O king, shone in battle, like the Sumeru mountain with
streams of liquid metal rolling down its breast, or like the Asoka tree
at the advent of spring, when covered with red bunches of flowers, or, O
king, like the Kinsuka tree when clad in its flowery attire! Taking up
then another bow, Rama, filled with wrath, showered upon me numerous
arrows of excessive sharpness, furnished with golden wings. And those
fierce arrows of tremendous impetus, resembling snakes, or fire, or
poison, coming at me from all sides, pierced my very vitals and caused me
to tremble. Summoning all my coolness then addressed myself for the
encounter, and filled with rage I pierced Rama with a hundred arrows. And
afflicted with those hundred blazing shafts resembling either fire, or
the sun or looking like snakes of virulent poison, Rama seemed to lose
his senses! Filled, O Bharata, with pity (at the sight), I stopped of my
own accord and said,--Oh, fie on battle! Fie on Kshatriya practices! And
overwhelmed, O king, with grief, I repeatedly said,--Alas, great is the
sin committed by me through observance of Kshatriya practices, since I
have afflicted with arrows my preceptor who is a Brahmana endued with a
virtuous soul!--After that, O Bharata, I ceased striking Jamadagni's son
any more. At this time, the thousand-rayed luminary, having heated the
earth with his rays, proceeded at the close of day to his chambers in the
west and the battle also between us ceased.'"



SECTION CLXXXIII

"Bhishma said, 'After the battle had ceased, my charioteer, well-skilled
in such operations, drew out from his own body, from the bodies of my
steeds, and from my body as well, the arrows that struck there. Next
morning, when the sun rose, the battle commenced again, my horses having
(a little while before) been bathed and allowed to roll on the ground and
having had their thirst slaked and thereby re-invigorated. And beholding
me coming quickly to the encounter attired in a coat of mail and
stationed on my car, the mighty Rama equipped his car with great care.
And I myself also, beholding Rama coming towards me from desire of
battle, placed aside my bow and quickly descended from my car. Saluting
Rama I re-ascended it, O Bharata, and desirous of giving battle, stood
fearlessly before that son of Jamadagni. I then overwhelmed him with a
thick shower of arrows, and he too covered me with an arrowy shower in
return. And filled with wrath. Jamadagni's son once more shot at me a
number of fierce shafts of great force and blazing mouths looking like
veritable snakes! And I too, O king, shooting sharp shafts by hundreds
and thousands, repeatedly cut: off Rama's arrows in mid-air before they
could come at me. Then the mighty son of Jamadagni began to hurl
celestial weapons at me, all of which I repelled, desirous of achieving
mightier feats, O thou of strong arms, with-my weapons. And loud was the
din that then arose in the welkin all around. At that time, I hurled at
Rama the weapon named Vayavya which Rama neutralised, O Bharata, by the
weapon called Guhyaka. Then I applied, with proper mantras, the weapon
called Agneya but the lord Rama neutralised that weapon of mine by one
(of his) called Varuna. And it was in this way that I neutralised the
celestial weapons of Rama, and that chastiser of foes, Rama also, endued
with great energy and acquainted with celestial weapons, neutralised the
weapons shot by me. Then, O monarch, that best of Brahmanas, the mighty
son of Jamadagni, filled with wrath, suddenly wheeling to my right,
pierced me in the breast. At this, O best of the Bharatas, I swooned on
my best of cars. And beholding me, reft of consciousness, my charioteer
quickly bore me away from the field. And seeing me afflicted and pierced
with Rama's weapons and borne away drooping and in a swoon, all the
followers of Rama, including Akritavrana and others and the princess of
Kasi, filled with joy, O Bharata, began to shout aloud! Regaining
consciousness then, I addressed my charioteer, saying,--Go where Rama
stayeth! My pains have left me, and I am ready for battle!--Thus
instructed, my charioteer soon took me where Rama was, with the aid of
those exceedingly handsome steeds of mine that seemed to dance as they
coursed (through the plain) and that were endued with the speed of the
wind. And approaching Rama then, O thou of Kuru's race, and filled with
wrath, from desire of vanquishing his angry self, I overwhelmed him with
an arrowy shower! But Rama, shooting three for every single of mine, cut
into fragments every one of my straight-going arrows in mid air before
any of them could reach him! And beholding those well-furnished arrows of
mine by hundreds and thousands, each cut off in twain by Rama's arrows,
all the followers of Rama were filled with joy. Impelled then by the
desire of slaying him, I shot at Rama, the son of Jamadagni, a
good-looking arrow of blazing effulgence with Death's self sitting at its
head. Struck very forcibly therewith and succumbing to its impetus, Rama
fell into a swoon and dropped down on the ground. And when Rama thus
dropped on the ground, exclamations of Oh and Alas arose on all sides,
and the whole universe, O Bharata, was filled with confusion and alarm,
such as may be witnessed if the sun himself were ever to fall down from
the firmament! Then all those ascetics together with the princess of
Kasi, quietly proceeded, O son of Kuru's race, with great anxiety towards
Rama. And embracing him, O Kaurava, they began to comfort him softly with
the touch of their hands, rendered cold by contact with water, and with
assurances of victory. Thus comforted, Rama rose up and fixing an arrow
to his bow he addressed me in an agitated voice, saying, 'Stay, O
Bhishma! Thou art already slain! And let off by him, that arrow quickly
pierced my left side in that fierce encounter. And struck therewith, I
began to tremble like a tree shaken by the tempest. Slaying my horses
then in terrific combat, Rama, fighting with great coolness, covered me
with swarms of winged arrows, shot with remarkable lightness of hand. At
this, O mighty-armed one, I also began to shoot arrows with great
lightness of hand for obstructing Rama's arrowy shower. Then those arrows
shot by myself and Rama covering the welkin all around, stayed even there
(without failing down). And, thereupon, enveloped by clouds of arrows the
very sun could not shed its rays through them. And the very wind,
obstructed by those clouds, seemed to be unable to pass through them.
Then, in consequence of the obstructed motion of the wind, the rays of
the sun, and the clash of the arrows against one another, a conflagration
was caused in the welkin. And then those arrows blazed forth in
consequence of the fire generated by themselves, and fell on the earth,
consumed into ashes! Then Rama, O Kaurava, filled with rage, covered me
with hundreds and thousands and hundreds of thousands and hundreds of
millions arrows! And I also, O king, with my arrows resembling snakes of
virulent poison, cut into fragments all those arrows of Rama and caused
them to fall down on the earth like snakes cut into pieces. And it was
thus, O best of the Bharatas, that combat took place. When, however, the
shades of evening approached, my preceptor withdrew from the fight.'"



SECTION CLXXXIV

"Bhishma said, 'The next day, O bull of Bharata's race, frightful again
was the combat that wok place between me and Rama when I encountered him
once more. That hero of virtuous soul, conversant with celestial
weapons,--the lord Rama, from day to day, began to use diverse kinds of
celestial weapons. Regardless of life itself, which is so difficult of
being sacrificed, in that fierce combat, O Bharata, I baffled all those
weapons with such of mine as are capable of baffling them. And, O
Bharata, when diverse weapons were in this way neutralised and baffled by
means of counter-weapons, Rama, of mighty energy began to contend against
me in that battle, reckless of his own life. Seeing all his weapons
baffled, the high-souled son of Jamadagni then hurled at me a fierce
lance, blazing like a meteor, with flaming mouth, filling the whole
world, as it were, with its effulgence, and resembling the dart hurled by
Death himself! I, however, with my arrows cut into three fragments that
blazing dart rushing against me, and resembling in effulgence the sun
that rises at end of the Yuga! At this, breezes charged with fragrant
odours began to blow (around me). Beholding that dart of his cut off,
Rama, burning with anger, hurled a dozen other fierce darts. Their forms,
O Bharata, I am incapable of describing in consequence of their great
effulgence and speed. How, indeed, shall I describe their forms?
Beholding those diverse-looking darts approach me from all sides, like
long tongues of fire and blazing forth with fierce energy like the dozen
suns that arise at the time of the destruction of the universe, I was
filled with fear. Seeing an arrowy net advancing against me, I baffled it
with an arrowy downpour of mine, and then sent a dozen shafts by which I
consumed those fierce-looking dozen darts of Rama. Then, O king, the
high-souled son of Jamadagni showered on me numerous fierce-looking
darts, furnished with variegated handles decked with gold, possessed of
golden wings, and resembling flaming meteors! Baffling those fierce darts
by means of my shield and sword, and causing them in that combat to fall
down on the ground, I then, with clouds of excellent arrows, covered
Rama's excellent steeds and his charioteer. Then that high-souled smiter
of the lord of the Haihayas,[19] beholding those darts of mine equipped
with gold-decked handles and resembling snakes emerged out of their
holes, and filled with wrath at the sight, had recourse once more to
celestial weapons! Then swarms of fierce arrows, looking like flights of
locusts fell upon me and overwhelmed me, my steeds, my charioteer, and my
car! Indeed, O king, my car, horses, and charioteer, were covered all
over with those arrows! And the yoke, shaft, wheels, and the wheel-spokes
of my car, overwhelmed with that arrowy shower, at once broke. After that
arrowy shower, however, was over, I also covered my preceptor with a
thick shower of arrows. Thereupon, that mass of Brahmic merit, mangled
with that arrowy downpour, began to bleed copiously, and continuously.
Indeed, like Rama afflicted with my clouds of arrows, I too was densely
pierced with his arrows. When at last in the evening, the sun set behind
the western hills, our combat came to an end.'"



SECTION CLXXXV

"Bhishma said, 'Next morning, O king, when the sun rose brightly, the
combat between myself and him of Bhrigu's race, again, commenced. Then
Rama, that foremost of smiters, stationed on his quickly-moving car,
rained on me a thick downpour of arrows like the clouds on the
mountain-breast. My beloved charioteer then, afflicted by that arrowy
shower, swerved from his place in the car, filling me with grief on his
account. A total unconsciousness then came over him. And thus wounded by
that arrowy downpour he fell down upon the earth in a swoon. And
afflicted as he had been by Rama's shafts, he soon gave up his life.
Then, O great king, fear entered my heart. And when, on the death of my
charioteer, I was still lamenting for him with heart unhinged by sorrow,
Rama began to shoot at me many death-dealing shafts. Indeed, even when
endangered at the death of my charioteer I was lamenting for him, he of
Bhrigu's race, drawing the bow with strength, pierced me deep with an
arrow! O king, that blood-drinking shaft, falling upon my breast, pierced
me through and fell simultaneously with my person upon the earth! Then, O
bull of Bharata's race, thinking I was dead, Rama repeatedly roared aloud
like the clouds and rejoiced exceedingly! indeed, O king, when thus I
fell down on the earth, Rama, filled with joy, sent forth loud shouts
along with his followers, while all the Kauravas who stood beside me and
all those who came there to witness the combat were afflicted with great
woe on seeing me fall. While lying prostrate, O lion among kings, I
beheld eight Brahmanas endued with the effulgence of the sun or the fire.
They stood surrounding me on that field of battle and supporting me on
their arms. Indeed, borne up by those Brahmanas I had not to touch the
ground. Like friends they supported me in mid-air while I was breathing
heavily. And they were sprinkling me with drops of water. And bearing me
up as they stood, they then, O king, repeatedly said unto me, 'Do not
fear! Let prosperity be thine!' Comforted then by those words of theirs,
I quickly rose up. I then beheld my mother Ganga--that foremost of the
rivers, stationed on my car. Indeed, O king of the Kurus, it was that
great river-goddess who had controlled my steeds in the combat (after my
charioteer's fall)! Worshipping then the feet of my mother and of the
spirits of my ancestors, I ascended my car. My mother then protected my
car, steeds, and all the implements of battle. With joined bands I
entreated her to go away. Having dismissed her, I myself restrained those
steeds endued with the speed of the wind, and fought with Jamadagni's
son, O Bharata, till the close of the day! Then, O chief of the Bharatas,
in course of that combat, I shot at Rama a powerful and heart-piercing
arrow endued with great speed. Afflicted with that shaft, Rama then, his
bow loosened from his grasp, fell down upon the earth on his knees, reft
of consciousness! And when Rama, that giver of many thousands (of golden
coins) fell, masses of clouds covered the firmament, pouring a copious
shower of blood! And meteors by hundreds fell, and thunder-rolls were
heard, causing everything to tremble! And suddenly Rahu enveloped the
blazing sun, and rough winds began to blow! And the earth itself began to
tremble. And vultures and crows and cranes began to alight in joy! And
the points of the horizon seemed to be ablaze and jackals began
repeatedly to yell fiercely! And drums, unstruck (by human hands), began
to produce harsh sound! Indeed, when the high-souled Rama embraced the
earth, reft of consciousness, all these frightful and alarming omens of
evil were seen! Then all on a sudden rising up, Rama approached me once
more, O Kaurava, for battle, forgetting everything and deprived of his
senses by anger. And that mighty-armed one took up his bow endued with
great strength and also a deadly arrow. I, however, resisted him
successfully. The great Rishis then (that stood there) were filled with
pity at the sight, while he, however, of Bhrigu's race, was filled with
great wrath. I then took up a shaft, resembling the blazing fire that
appears at the end of the Yuga, but Rama of immeasurable soul baffled
that weapon of mine. Then covered by clouds of dust, the splendour of the
solar disc was dimmed, and the sun went to the western mount. And night
came with its delicious and cool breezes, and then both of us desisted
from the fight. In this way, O king, when evening came the fierce battle
ceased, and (next day) with the re-appearance of the sun it commenced
again. And it lasted for three and twenty days together.'"



SECTION CLXXXVI

"Bhishma said, 'Then, O great king, during the night, having bowed unto
the Brahmanas, the Rishis, the gods, and all those creatures that wander
during the dark, and also all the kings of the earth, I laid myself down
on my bed, and in the solitude of my room, I began to reflect in the
following way.--For many days hath this fierce combat of terrible
consequence lasted between myself and Jamadagni. I am unable, however, to
vanquish on the field of battle that Rama of mighty energy. If indeed, I
am competent to vanquish in battle that Brahmana of mighty strength,
viz., Jamadagni's son of great prowess, then let the gods kindly show
themselves to me this night!--Mangled with arrows as I lay asleep, O
great king, that night on my right side, towards the morning, those
foremost of Brahmanas who had raised me when I had fallen down from my
car and held me up and said unto me--Do not fear--and who had comforted
me, showed themselves to me, O king, in a dream! And they stood
surrounding me and said these words. Listen to them as I repeat them to
thee, O perpetuator of Kuru's race! Rise, O Ganga's son, thou needst have
no fear! We will protect thee, for thou art our own body! Rama, the son
of Jamadagni, will never be able to vanquish thee in battle! Thou, O bull
of Bharata's race, wilt be the conqueror of Rama in combat! This beloved
weapon, O Bharata, called Praswapa, appertaining to the lord of all
creatures, and forged by the divine artificer, will come to thy
knowledge, for it was known to thee in thy former life! Neither Rama, nor
any person on earth is acquainted with it. Recollect it, therefore, O
thou of mighty arms, and apply it with strength! O king of kings, O
sinless one, it will come to thee of itself! With it, O Kaurava, thou
wilt be able to check all persons endued with mighty energy! O king, Rama
will not be slain outright by it, thou shalt not, therefore, O giver of
honours, incur any sin by using it! Afflicted by the force of this thy
weapon, the son of Jamadagni, will fall asleep! Vanquishing him thus,
thou wilt again awaken him in battle, O Bhishma, with that dear weapon
called Samvodhana! Do what we have told thee, O Kauravya, in the morning,
stationed on thy car. Asleep or dead we reckon it as the same, O king,
Rama will not surely die! Apply, therefore, this Praswapa weapon so
happily thought of!--Having said this, O king, those foremost of
Brahmanas, eight in number and resembling one another in form, and
possessed of effulgent bodies, all vanished from my sight!'"



SECTION CLXXXVII

"Bhishma said, 'After the night had passed away, I awoke, O Bharata, and
thinking of my dream I was filled with great joy. Then, O Bharata, the
combat began between him and me--a combat that was fierce and unrivalled
and that made the hairs of all creatures stand on their ends. And
Bhargava poured on me an arrowy shower which I baffled with an arrowy
shower of mine. Then filled with wrath at what he had seen the day before
and what he saw that day, Rama hurled at me a dart, hard as Indra's
thunderbolt and possessed of effulgence, resembling the Yama's mace! It
came towards me like a blazing flame of fire and drinking up, as it were,
all the quarters of that field of battle! Then, O tiger among the Kurus,
it fell, O perpetuator of Kuru's line, upon my shoulder, like the
lightning's flame that ranges the sky. Wounded thus by Rama, O thou of
red eyes, my blood, O mighty-armed one, began to flow copiously like
streams of red earth from a mountain (after a shower)! Filled with great
wrath, I then shot at Jamadagni's son a deadly shaft, fatal as the poison
of a snake. That heroic and best of Brahmanas, struck therewith at the
forehead, O monarch, then appeared as beautiful as a crested hill!
Extremely angry, that hero then, changing his position and drawing the
bow-string with great strength, aimed at me a terrible shaft resembling
all-destructive Death himself, and capable of grinding all foes! That
fierce arrow fell upon my breast, hissing (through the air) like a snake.
Covered with blood, I fell down on the earth, O king, thus struck.
Regaining consciousness, I hurled at Jamadagni's son a frightful dart,
effulgent as the thunderbolt. That dart fell upon the bosom of that
foremost of Brahmanas. Deprived of his senses at this, Rama began to
tremble all over. That great ascetic then, viz., his friend, the
regenerate Akritavrana, embraced him and with diverse words of comfort
soothed him. Reassured thus, Rama of high vows was then filled with wrath
and vindictiveness. He invoked the great Brahma weapon. For baffling it I
also used the same excellent weapon. Clashing against each other, the two
weapons began to blaze forth brightly, showing what happens at the end of
the Yuga! Without being able to reach either myself or Rama, those two
weapons, O best of the Bharatas, met each other in the mid-air. Then the
whole welkin seemed to be ablaze, and all creatures, O monarch, became
highly distressed. Afflicted by the energy of those weapons, the Rishis,
the Gandharvas, and the gods were all greatly pained. Then earth, with
her mountains and seas and trees began to tremble, and all creatures,
heated with the energy of the weapons, were greatly afflicted. The
firmament, O king, became ablaze and the ten points of the horizon became
filled with smoke. Creatures, therefore, that range the welkin were
unable to stay in their element. When, at all this, the whole world with
the gods, the Asuras and the Rakshasas began to utter exclamations of
woe.--This is the time--thought I and became desirous, O Bharata, of
speedily shooting the Praswapa weapon at the command of those utterers of
Brahma (that had appeared to me in my dream)! The Mantras also for
invoking excellent weapon suddenly came to my mind!'"



SECTION CLXXXVIII

"Bhishma said, 'When I had formed this resolution, O king, a din of
tumultuous voices arose in the sky. And it said,--O son of Kuru's race,
do not let off the Praswapa weapon!--Notwithstanding this, I still aimed
that weapon at Bhrigu's descendant. When I had aimed it, Narada addressed
me, saying, 'Yonder, O Kauravya, stay the gods in the sky! Even they are
forbidding thee today! Do not aim the Praswapa weapon! Rama is an ascetic
possessed of Brahma merit, and he is, again, thy preceptor! Never,
Kauravya, humiliate him.' While Narada was telling me this, I beheld
those eight utterers of Brahma stationed in the sky. Smilingly, O king,
they said unto me slowly,--O chief of the Bharatas, do even what Narada
sayeth. Even that, O best of Bharata's race, is highly beneficial to the
world!' I then withdrew that great weapon called Praswapa and invoked
according to the ordinance the weapon called Brahma in the combat.
Beholding the Praswapa weapon withdrawn, O lion among kings, Rama was in
great huff, and suddenly exclaimed, 'Wretch that I am, I am vanquished, O
Bhishma!' Then Jamadagni's son behold before him his venerable father and
his father's fathers. They stood surrounding him there, and addressed him
in these words of consolation, 'O sire, never display such 'rashness
again, the rashness, viz., of engaging in battle with Bhishma, or
especially with any Kshatriya, O descendant of Bhrigu's race, to fight is
the duty of a Kshatriya! Study (of the Vedas) and practice of vows are
the highest wealth of Brahmanas! For some reason, before 'this, thou
hadst been ordered by us to take up weapons. Thou hadst then perpetrated
that terrible and unbecoming feat. Let this battle with Bhishma be thy
very last, for enough of it thou hadst already. O thou of mighty arms,
leave the combat. Blessed be thou, let this be the very last instance of
thy taking up the bow! O invincible one, throw thy bow aside, and
practice ascetic austerities, O thou of Bhrigu's race! Behold, Bhishma,
the son of Santanu, is forbidden by all the gods! They are endeavouring
to pacify him, repeatedly saying,--Desist from this battle! Do not light
with Rama who is thy preceptor. It is not proper for thee, O perpetuator
of Kuru's race, to vanquish Rama in battle! O son of Ganga, show this
Brahmana every honour on the field of battle! As regards thee, we are thy
superiors and therefore forbid thee! Bhishma is one of the foremost of
Vasus! O son, it is fortunate, that thou art still alive! Santanu's son
by Ganga--a celebrated Vasu as he is,--how can he be defeated by thee?
Desist, therefore, O Bhargava! That foremost of the Pandavas, Arjuna, the
mighty son of Indra, hath been ordained by the Self-create to be the
slayer of Bhishma!'

"Bhishma continued, 'Thus addressed by his own ancestors, Rama answered
them, saying, 'I cannot give up the combat. Even this is the solemn vow I
have made. Before this, I never left the field, giving up battle! Ye
grandsires, if you please, cause Ganga's son to desist from the fight! As
regards myself, I can, by no means, desist from the combat!' Hearing
these words of his, O king, those ascetics with Richika at their head,
coming to me with Narada in their company, told me, 'O sire, desist from
battle! Honour that foremost of Brahmanas!' For the sake of Kshatriya
morality, I replied unto them, saying. Even this is the vow I have taken
in this world, viz., that I would never desist from battle turning my
back, or suffer my back to be wounded with arrows! I cannot, from
temptation or distress, or fear, or for the sake of wealth, abandon my
eternal duty! Even this is my fixed resolution! Then all those ascetics
with Narada at their head, O king, and my mother Bhagirathi, occupied the
field of battle (before me). I, however, stayed quietly with arrows and
bow as before, resolved to fight. They then once more turned towards Rama
and addressed him, saying. 'The hearts of Brahmanas are made of butter.
Be pacified, therefore, O son of Bhrigu's race! O Rama, O Rama, desist
from this battle, O best of Brahmanas! Bhishma is incapable of being
slain by thee, as indeed, thou, O Bhargava, art incapable of being slain
by him!' Saying these words while they stood obstructing the field, the
Pitris caused that descendant of Bhrigu's race to place aside his
weapons. Just at this time I once more beheld those eight utterers of
Brahma, blazing with effulgence and resembling bright stars risen on the
firmament. Stationed for battle as I was, they said these words unto me
with great affection, 'O thou of mighty arms, go unto Rama who is thy
preceptor! Do what is beneficial to all the worlds. Beholding then that
Rama had desisted owing to the words of his well-wishers, I also, for the
good of the worlds, accepted the words of my well-wishers. Though mangled
exceedingly, I still approached Rama and worshipped him. The great
ascetic Rama then, smilingly, and with great affection, said unto me,
'There is no Kshatriya equal to thee on the earth! Go now, O Bhishma, for
in this combat thou hast pleased me highly'! Summoning then in my
presence that maiden (the daughter of Kasi), Bhargava sorrowfully said
unto her these words in the midst of all those high-souled persons.'"



SECTION CLXXXIX

"Rama said, 'O damsel, in the very sight of all these persons, I have
fought according to the best of my power and displayed my prowess! By
using even the very best of weapons I have not been able to obtain any
advantage over Bhishma, that foremost of all wielders of weapons! I have
exerted now to the best of my power and might. O beautiful lady, go
withersoever thou wishest! What other business of thine can I accomplish?
Seek the protection of Bhishma himself! Thou hast no other refuge now!
Shooting mighty weapons Bhishma hath vanquished me!' Having said this,
the high-souled Rama sighed and remained silent. That maiden then
addressed him, saying, 'O holy one, it is even so as thy holy self hath
said! This Bhishma of great intelligence is incapable of being vanquished
in battle by even the gods! Thou hast done my business to the best of thy
exertion and power. Thou hast displayed in this battle energy incapable
of being baffled and weapons also of diverse kinds. Thou hast yet been
unable to obtain any advantage over Bhishma in combat. As regards myself,
I will not go a second time to Bhishma. I will, however, O perpetuator of
Bhrigu's race, go thither, O thou endued with wealth of asceticism, where
I may (obtain the means to) myself slay Bhishma in battle!' Having said
the words, that maiden went away, with eyes agitated with wrath, and
thinking to compass my death, she firmly resolved to devote herself to
asceticism. Then that foremost one of Bhrigu's race, accompanied by those
ascetics, bidding me farewell, departed, O Bharata, for the mountains
whence he had come. I also, ascending my car, and praised by the
Brahmanas, entered our city and represented, everything unto my mother
Satyavati, everything that had transpired, and she, O great king, uttered
benedictions on me. I then appointed persons endued with intelligence to
ascertain the doings of that maiden. Devoted to the good of myself--their
well-wisher, those spies of mine, with great application brought to me
accounts of her course of action, her words and actions, from day to day.
When that maiden went to the woods, resolved on ascetic austerities, even
then I became melancholy, and afflicted with pain, I lost my heart's
tenor. Except one acquainted with Brahma and observant of vows, that are
praiseworthy owing to the austerities they involve, no Kshatriya hath
ever by his prowess, vanquished me in battle! I then, O king, humbly
represented to Narada as also to Vyasa all that the maiden did. They both
told me, 'O Bhishma, do not give way to sorrow on account of the daughter
of Kasi. Who is there that would venture to baffle destiny by individual
exertion?' Meanwhile, O great king, that maiden, entering a cluster of
retreats practised austerities, that were beyond human powers (of
endurance). Without food, emaciated, dry, with matted-locks and begrimed
with filth, for six months she lived on air only, and stood unmoved like
a street-post. And that lady, possessed of wealth of asceticism,
foregoing all food in consequence of the fast she kept, passed a whole
year after this, standing in the waters of the Yamuna. Endued with great
wrath, she passed the next whole year standing on her front toes and
having eaten only one fallen leaf (of a tree). And thus for twelve years,
she made the heavens hot by her austerities. And though dissuaded by her
relatives, she could not by any means be weaned off (from that course of
action). She then went unto Vatsabhumi resorted to by the Siddhas and
Charanas, and which was the retreat of high-souled ascetics of pious
deeds. Bathing frequently in the sacred waters of that retreat, the
princess of Kasi roamed about according to her will. Proceeding next (one
after another) to the asylum, O king, of Narada, and to the auspicious
asylum of Uluka and to that of Chyavana, and to the spot sacred to
Brahmana, and to Prayaga the sacrificial platform of the gods, and to
that forest sacred to the gods, and to Bhogawati, and, O monarch, to the
asylum of Kusika's son (Viswamitra), and to the asylum of Mandavya, and
also to the asylum of Dwilipa, and to Ramhrada, and, O Kaurava, to the
asylum of Garga, the princess of Kasi, O king, performed ablutions in the
sacred waters of all these, observing all the while the most difficult of
vows. One day, my mother from the waters asked her, O Kauravya, saying,
'O blessed lady, for what dost thou afflict thyself so? Tell me the
truth!' Thus asked, O monarch, that faultless damsel answered her with
joined hands, saying, 'O thou of handsome eyes, Rama hath been vanquished
in battle by Bhishma. What other (Kshatriya) king then would venture to
defeat the latter when ready with his weapons? As regards myself, I am
practising the severest penances for the destruction of Bhishma. I wander
over the earth, O goddess, so that I may slay that king! In every thing I
do, O goddess, even this is the great end of my vows!' Hearing these
words of hers, the Ocean-going (river Ganga) replied unto her, saying, 'O
lady, thou art acting crookedly! O weak girl, this wish of thine thou
shalt not be able to achieve, O faultless one? if, O princess of Kasi,
thou observest these vows for destruction of Bhishma, and if thou takest
leave of thy body while observing them, thou shalt (in thy next birth)
become a river, crooked in her course and of water only during the rains!
All the bathing places along thy course will be difficult of approach,
and filled only during the rains, thou shalt be dry for eight months
(during the year)! Full of terrible alligators, and creatures of
frightful mien thou shalt inspire fear in all creatures! Addressing her
thus, O king, my mother, that highly-blessed lady, in seeming smiles,
dismissed the princess of Kasi. That highly fair damsel then once more
began to practise vows, foregoing all food, aye, even water, sometimes
for eight months and sometimes for ten months! And the daughter of the
king of Kasi, wandering hither and thither for her passionate desire of
tirthas, once more came back, O Kauravya, to Vatsabhumi. And it is there,
O Bharata, that she is known to have become a river, filled only during
the rainy seasons, abounding with crocodiles, crooked in her course, and
destitute of easy access to her water. And, O king, in consequence of her
ascetic merit only half her body became such a river in Vatsabhumi, while
with the other half, she remained a maiden as before!'



SECTION CXC

"Bhishma said, 'Then all those ascetics (that dwell in Vatsabhumi),
beholding the princess of Kasi firmly resolved on ascetic austerities,
dissuaded her and enquired of her, saying, 'What is thy business?' Thus
addressed, the maiden answered those ascetics, old in ascetic penances,
saying, 'Expelled I have been by Bhishma, prevented by him from the
virtue that would have been mine by living with a husband! My observance
of this vow is for his destruction and not for the sake of regions of
bliss, ye that are endued with wealth of asceticism! Having compassed the
death of Bhishma, peace will be mine. Even this is my resolve. He for
whom mine hath been this state of continuous grief, he for whom I have
been deprived of the region that would have been mine if I could obtain a
husband, he for whom I have become neither woman nor man, without slaying
in battle that son of Ganga I will not desist, ye that are endued with
wealth of asceticism. Even this that I have said is the purpose that is
in my heart. As a woman, I have no longer any desire. I am, however,
resolved to obtain manhood, for I will be revenged upon Bhishma. I should
not, therefore, be dissuaded by you.' Unto them she said these words
repeatedly. Soon, the divine lord of Uma, bearing the trident, showed
himself in his own form unto that female ascetic in the midst of those
great Rishis. Being asked to solicit the boon she wished, she begged of
the deity my defeat. Thou shalt slay him,--were the words the god said
unto that lady of great force of mind. Thus assured, the maiden, however,
once more said unto Rudra, 'How can it happen, O god, that being a woman
I shall yet be able to achieve victory in battle. O lord of Uma, as a
woman, my heart is quite stilled. Thou hast, however, promised me, O lord
of creatures, the defeat of Bhishma. O lord, having the bull for thy
mount, act in such a way that promise of thine may become true, that
encountering Bhishma, the son of Santanu, in battle I may be able to slay
him.' The god of gods, having the bull for his symbol, then said unto
that maiden, 'The words I have uttered cannot be false. O blessed lady,
true they will be. Thou shalt slay Bhishma, and even obtain manhood. Thou
shalt also remember all the incidents (of this life) even when thou shalt
obtain a new body. Born in the race of Drupada, thou shalt become a
Maharatha. Quick in the use of weapons and a fierce warrior, thou shalt
be well-skilled in battle. O blessed lady, all that I have said will be
true. Thou shalt become a man at the expiration of sometime (from thy
birth)!' Having said so, the god of gods, called also Kapardin, having
the bull for his symbol, disappeared then and there, in the very sight of
those Brahmanas. Upon this, that faultless maiden of the fairest
complexion, the eldest daughter of the king of Kasi, procuring wood from
that forest in the very sight of those great Rishis, made a large funeral
pyre on the banks of the Yamuna, and having set fire to it herself,
entered that blazing fire, O great king, with a heart burning with wrath,
and uttering, O king, the words,--(I do so) for Bhishma's destruction!'"



SECTION CXCI

"Duryodhana said, 'Tell me, O grandsire, how Sikhandin, O Ganga's son,
having before been born a daughter, afterwards became a man, O foremost
of warriors.'

"Bhishma said, 'O great king, the eldest and beloved queen of king
Drupada was, O monarch, childless (at first). During those years, king
Drupada, O monarch, paid his adoration to the god Sankara for the sake of
offspring, resolving in his mind to compass my destruction and practising
the austerest of penances. And he begged Mahadeva, saying, 'Let a son,
and not a daughter, be born unto me. I desire, O god, a son for revenging
myself upon Bhishma.' Thereupon, that god of gods said unto him, 'Thou
shalt have a child who will be a female and male. Desist, O king, it will
not be otherwise.' Returning then to his capital, he addressed his wife,
saying, 'O great goddess, great hath been the exertion made by me.
Undergoing ascetic austerities, I paid my adorations to Siva, and I was
told by Sambhu that my child becoming a daughter (first) would
subsequently become a male person. And though I solicited him repeatedly,
yet Siva said,--This is Destiny's decree. It will not be otherwise. That
which is destined must take place!' Then that lady of great energy, the
queen of king Drupada, when her season came, observing all the
regulations (about purity), approached Drupada. And in due time the wife
of Prishata conceived, agreeably to Destiny's decree, as I was informed,
O king, by Narada. And that lady, of eyes like lotus-petals, continued to
hold the embryo in her womb. And, O son of Kuru's race, the mighty-armed
king Drupada, from paternal affection, attended to every comfort of that
dear wife of his. And, O Kaurava, the wife of that lord of earth, the
royal Drupada, who was childless, had all her wishes gratified. And in
due time, O monarch, that goddess, the queen of Drupada, gave birth to a
daughter of great beauty. Thereupon, the strong-minded wife of that king,
the childless Drupada, gave out, O monarch, that the child she had
brought forth was a son. And then king Drupada, O ruler of men, caused
all the rites prescribed for a male child to be performed in respect of
that misrepresented daughter, as if she were really a son. And saying
that the child was a son, Drupada's queen kept her counsels very
carefully. And no other man in the city, save Prishata, knew the sex of
that child. Believing these words of that deity of unfading energy, he
too concealed the real sex of his child, saying,--She is a son. And, O
king, Drupada caused all the rites of infancy, prescribed for a son, to
be performed in respect of that child, and he bestowed the name of
Sikhandin on her. I alone, through my spies and from Narada's words, knew
the truth, informed as I previously was of the words of the god and of
the ascetic austerities of Amva!'"



SECTION CXCII

"Bhishma said, 'Drupada, O chastiser of foes, bestowed great attention on
everything in connection with that daughter of his, teaching her writing
and painting and all the arts. And in arrows and weapons that child
became a disciple of Drona. And the child's mother, of superior
complexion, then urged the king (her husband) to find, O monarch, a wife
for her, as if she were a son. Then Prishata, beholding that daughter of
his to have attained the full development of youth and assured of her sex
began to consult with his queen. And Drupada said, 'This daughter of mine
that so enhanceth my woe, hath attained her youth. Concealed, however,
she hath hitherto been by me at the words of the trident-bearing deity!'
The queen replied, 'That, O great king, can never be untrue! Why, indeed,
would the Lord of the three worlds say that would not occur? If it
pleases thee, O king, I will speak, and listen to my words, and, O son of
Prishata's race, having listened to me, follow thy own inclination! Let
the wedding of this child with a wife be caused to be performed
carefully. The words of that god will be true. This is my certain
belief!' Then that royal couple, having settled their resolution of that
affair, chose the daughter of the king of the Dasarnakas as their son's
wife. After this, the royal Drupada, that lion among kings, having
enquired about the purity of descent, of all the rulers of the earth,
selected the daughter of the king of Dasarnakas for wife to Sikhandin.
He, who was called the king of the Dasarnakas was named Hiranyavarman;
and he gave away his daughter to Sikhandin. And Hiranyavarman, the king
of the Dasarnakas, was a powerful monarch, incapable of being easily
vanquished. Incapable of being resisted, that high-souled monarch
possessed a large army. And sometimes after the wedding, the daughter of
Hiranyavarman, O best of monarchs, attained her youth while the daughter
of Drupada also had attained hers. And Sikhandin, after marriage, came
back to Kampilya. And the former soon came to know that the latter was a
woman like herself. And the daughter of Hiranyavarman, having ascertained
that Sikhandin was really a woman, bashfully represented unto her nurses
and companions everything about the so-called son of the king of the
Panchalas. Then, O tiger among kings, those nurses of the Dasarnakas
country were filled with great grief and sent emissaries unto their king.
And those emissaries represented unto the king of the Dasarnakas
everything about the imposture that had taken place. And, thereupon, the
king of the Dasarnakas was filled with wrath. Indeed, O bull of the
Bharata race, Hiranyavarman, hearing the news after the expiry of a few
days was much afflicted with wrath. The ruler of the Dasarnakas then,
filled with fierce wrath, sent a messenger to Drupada's abode. And the
messenger of king Hiranyavarman, having alone approached Drupada, took
him aside and said unto him in private, 'The king of the Dasarnakas, O
monarch, deceived by thee and enraged, O sinless one, at the insult thou
hast offered him, hath said these words unto thee,--Thou hast humiliated
me! Without doubt it was not wisely done by thee! Thou hadst, from folly,
solicited my daughter for thy daughter! O wicked one, reap now the
consequence of that act of deception' I will now slay thee with all thy
relatives and advisers! Wait a little!'"



SECTION CXCIII

"Bhishma said, 'Thus addressed, O king, by that messenger, king Drupada,
like a thief caught (in the act), could not speak. He exerted himself
greatly, by sending sweet-speeched emissaries with his own instruction to
them, saying,--This is not so,--in order to pacify his brother. King
Hiranyavarman, however, ascertaining once again, that the child of the
king of the Panchalas was really a daughter, issued out of his city
without losing any time. He then sent messages unto all his powerful
friends about that deception practised on his daughter, of which he had
heard from her nurses. Then, that best of kings, having mustered a large
army, resolved, O Bharata, to march against Drupada. Then, O monarch,
king Hiranyavarman held a consultation with his ministers about the ruler
of the Panchalas. And it was settled among those high-souled kings that
if, O monarch, Sikhandin was really a daughter, they should bind the
ruler of the Panchalas and drag him from his city, and installing another
king over the Panchalas they should slay Drupada with Sikhandin. Taking
that to be the fixed resolution (of all whom he had summoned) king
Hiranyavarman once more sent an envoy to the descendant of Prishata,
saying 'I will slay thee, be calm.'

"Bhishma continued, 'King Drupada was not naturally courageous. In
consequence, again, of that offence of his, he became filled with fear.
Sending his envoys again to the ruler of the Dasarnakas, king Drupada,
afflicted with grief, approached his wife and took counsel with her. And
possessed with great fright and with heart afflicted with grief, the king
of the Panchalas said unto his favourite wife, the mother of Sikhandin,
these words, 'My powerful brother, king Hiranyavarman, having mustered a
large force, is coming towards me in anger. Fools that we both are, what
are we now to do in respect of this our daughter? Thy son, Sikhandin,
hath been suspected to be a daughter. Under this suspicion, Hiranyavarman
with his allies and followed by his army wisheth to slay me thinking that
he hath been received by me! O thou of beautiful hips, tell us now what
is true or false in this, O beautiful lady! O blessed lady, hearing from
thee first, I will settle how to act. I am very much endangered and this
child, Sikhandin, also is equally so. Indeed, O queen, O lady of the
fairest complexion, thou too art threatened with danger! For the relief
of all, tell me who asketh thee what the truth is! O thou of beautiful
hips and sweet smiles, hearing what thou hast to say I shall act
suitably. Although I have been deceived by thee as to the duties I owe
towards a son, yet, O beautiful lady, from kindness I will act towards
you both in a suitable manner. Therefore, do not fear, nor let this
daughter of thine fear anything. Indeed, I have deceived the king of the
Dasarnakas. Tell me, O highly blessed lady, how may I act towards him so
that all may yet turn up well!' Indeed, although the king knew
everything, yet he addressed his wife in the presence of others in this
way, to proclaim his own innocence before others. His queen then answered
him in the following words.'"



SECTION CXCIV

"Bhishma said. 'Then, O mighty-armed king, Sikhandin's mother represented
unto her lord the truth about her daughter, Sikhandin. And she said,
'Childless, O great king, as I was, from fear of my co-wives, when
Sikhandini, my daughter, was born, I represented unto you that it was a
son! For thy love of me, thou also hadst corroborated it, and, O bull
among kings, thou hadst performed all the rites prescribed for a son in
respect of this daughter of mine! Thou then didst marry her, O king, to
the daughter of the king of the Dasarnakas. I also approved of this act,
remembering the words of the (great) god! Indeed, I did not prevent it,
remembering the words of Siva,--Born a daughter, she will become a son!'
Hearing all this, Drupada, otherwise called Yajnasena, informed all his
counsellors of these facts. And, O monarch, the king then took counsel
with ministers for the proper protection of his subjects (from the
would-be invader). Although he had himself deceived the king of the
Dasarnakas, yet giving it out that the alliance he had made was proper,
he began to settle his plans with undivided attention. King Drupada's
city was, O Bharata, naturally well-protected. Yet at the advent of
danger, O monarch, they began to protect it all the more carefully and
fortify it (with defensive works). The king, however, with his queen, was
greatly afflicted, thinking of how a war might not take place with his
brother. Reflecting on this, he began to pay his adorations to the gods.
His respected wife, beholding him relying on the god and paying his
adorations to them, than addressed him, O king, and said, 'Homage to the
gods is productive of benefits! It is, therefore, approved by the
righteous. What shall I say, again, of those that are sunk in an ocean of
distress? Therefore, pay homage to those that are thy superiors and let
all the gods also be worshipped, making large presents the while (unto
the Brahmanas)! Let oblations be poured on the fire for pacifying the
ruler of the Dasarnakas. O lord, think of the means by which, without a
war, thou mayst be able to pacify thy brother! Through the grace of the
gods all this will happen. For the preservation of this city, O thou of
large eyes, thou hast taken counsel with thy ministers. Do all, O king,
that those counsels seem to indicate, for reliance on the gods, when
supported by human exertion, always, O king, leadeth to success, If these
two do not go hand-in-hand, success becometh unattainable. Therefore,
with all thy advisers, make such arrangements in thy city as are proper,
and pay homage, O monarch, as thou pleasest, to the gods.' While husband
and wife were conversing with each other thus, both filled with grief,
their helpless daughter, Sikhandini, was filled with shame. She then
reflected, saying, 'It is for me that these two are plunged into grief!'
Thinking so, she resolved upon putting an end to her own life. Having
formed this determination, she left home, filled with heavy sorrow, and
went into a dense and solitary forest that was the haunt, O king, of a
very formidable Yaksha called Sthunakarna. From fear of that Yaksha men
never went into that forest. And within it stood a mansion with high
walls and a gateway, plastered over with powdered earth, and rich with
smoke bearing the fragrance of fried paddy. Entering that mansion,
Sikhandini, the daughter of Drupada, O king, began to reduce herself by
foregoing all food for many days. Thereupon, the Yaksha named Sthuna, who
was endued with kindness, showed himself unto her. And he enquired of
her, saying, 'For what object is this endeavour of thine? I will
accomplish it, tell me without delay!' Thus asked, the maiden answered
him, repeatedly saying, 'Thou art unable to accomplish it!' The Guhyaka,
however, rejoined, without a moment's delay, saying, 'Accomplish it I
will! I am a follower of the Lord of treasures, I can, O princess, grant
boons! I will grant thee even that which cannot be given! Tell me what
thou hast to say!' Thus assured, Sikhandini represented in detail
everything that had happened, unto that chief of Yakshas called
Sthunakarna. And she said, 'My father, O Yaksha, will soon meet with
destruction. The ruler of the Dasarnakas marcheth against him in rage.
That king eased in golden mail is endued with great might and great
courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed,
thou hast already pledged thyself to relieve my distress! Through thy
grace, O Yaksha, I would become a perfect man! As long as that king may
not depart from my city, so long, O great Yaksha, show me grace, O
Guhyaka!'"



SECTION CXCV

"Bhishma said, 'Hearing, O bull of Bharata's race, those words of
Sikhandini, afflicted by destiny, that Yaksha, said after reflecting in
his mind, these words, 'Indeed, it was ordained to be so, and, O Kaurava,
it was ordained for my grief!' The Yaksha said, 'O Blessed lady, I will
certainly do what thou wishest! Listen, however, to the condition I make.
For a certain period I will give thee my manhood. Thou must, however,
come back to me in due time. Pledge thyself to do so! Possessed of
immense power, I am a ranger of the skies, wandering at my pleasure, and
capable of accomplishing whatever I intend. Through my grace, save the
city and thy kinsmen wholly! I will bear thy womanhood, O princess!
Pledge thy truth to me, I will do what is agreeable to thee!' Thus
addressed, Sikhandini said unto him, 'O holy one of excellent vows, I
will give thee back thy manhood! O wanderer of the night, bear thou my
womanhood for a short time! After the ruler of the Dasarnakas who is
cased in a golden mail will have departed (from my city) I will once more
become a maiden and thou wilt become a man!'

"Bhishma continued, 'Having said this (unto each other), they both. O
king, made a covenant, and imparted unto each other's body their sexes.
And the Yaksha Sthuna, O Bharata, became a female, while Sikhandini
obtained the blazing form of the Yaksha. Then, O king, Sikhandini of
Panchala's race, having obtained manhood, entered his city in great joy
and approached his father. And he represented unto Drupada everything
that had happened. And Drupada, bearing it all became highly glad. And
along with his wife the king recollected the words of Maheswara. And he
forthwith sent, O king, messenger unto the ruler of the Dasarnakas,
saying, 'This my child is a male. Let it be believed by thee!' The king
of the Dasarnakas meanwhile, filled with sorrow and grief, suddenly
approached Drupada, the ruler of the Panchalas. And arrived at Kampilya,
the Dasarnaka king despatched, after paying him proper honours, an envoy
who was one of the foremost of those conversant with the Vedas. And he
addressed the envoy, saying, 'Instructed by me, O messenger, say unto
that worst of kings the ruler of the Panchalas, these words,--viz., O
thou of wicked understanding, having selected my daughter as a wife for
one who is thy daughter, thou shalt today, without doubt, behold the
fruit of that act of deception.' Thus addressed and despatched by him, O
best of kings, the Brahmana set out for Drupada's city as Dasarnaka's
envoy. And having arrived at the city, the priest went unto Drupada's
presence. The king of the Panchalas then, with Sikhandin, offered the
envoy, O king, a cow and honey. The Brahmana, however, without accepting
that worship, said unto him these words that had been communicated
through him by the brave ruler of the Dasarnakas who was cased in a
golden mail. And he said, 'O thou of vile behaviours, I have been
deceived by thee through thy daughter (as the means)! I will exterminate
thee with thy counsellors and sons and kinsmen!' Having, in the midst of
his counsellors, been made by that priest to hear those words fraught
with censure and uttered by the ruler of the Dasarnakas, king Drupada
then, O chief of Bharata's race, assuming a mild behaviour from motives
of friendship, 'said, The reply to these words of my brother that thou
hast said unto me, O Brahmana, will be carried to that monarch by my
envoy!' And king Drupada then, sent unto the high-souled Hiranyavarman a
Brahmana learned in the Vedas as his envoy. And that envoy, going unto
king Hiranyavarman, the ruler of the Dasarnakas, said unto him, 'O
monarch, the word that Drupada had entrusted him with.' And he said,
'This my child is really a male. Let it be made clear by means of
witness! Somebody has spoken falsely to thee. That should not be
believed!' Then the king of the Dasarnakas, having heard the words of
Drupada, was filled with sorrow and despatched a number of young ladies
of great beauty for ascertaining whether Sikhandin was a male or female.
Despatched by him, those ladies, having ascertained (the truth) joyfully
told the king of the Dasarnakas everything, viz., that Sikhandin, O chief
of the Kurus, was a powerful person of the masculine sex. Hearing that
testimony, the ruler of the Dasarnakas was filled with great joy, and
wending then unto his brother Drupada, passed a few days with him in joy.
And the king, rejoiced as he was, gave unto Sikhandin much wealth, many
elephants and steeds and kine. And worshipped by Drupada (as long as he
stayed), the Dasarnaka king then departed, having rebuked his daughter.
And after king Hiranyavarman, the ruler of the Dasarnakas had departed in
joy and with his anger quelled, Sikhandin began to rejoice exceedingly.
Meanwhile, sometime after (the exchange of sexes had taken place) Kuvera,
who was always borne on the shoulders of human beings, in course of a
journey (through the earth), came to the abode of Sthuna. Staying (in the
welkin) above that mansion, the protector of all the treasures saw that
the excellent abode of the Yaksha Sthuna was well-adorned with beautiful
garland of flowers, and perfumed with fragrant roots of grass and many
sweet scents. And it was decked with canopies, and scented incense. And
it was also beautiful with standards and banners. And it was filled with
edibles and drink of every kind. And beholding that beautiful abode of
the Yaksha decked all over, and filled also with garlands of jewels and
gems and perfumed with the fragrance of diverse kinds of flowers, and
well-watered, and well-swept, the lord of the Yakshas addressed the
Yakshas that followed him, saying, 'Ye that are endued with immeasurable
prowess, this mansion of Sthuna is well-adorned! Why, however, doth not
that wight of wicked understanding come to me? And since that
wicked-souled one, knowing I am here, approacheth me not, therefore, some
severe punishment should be inflicted on him! Even this is my intention!'
Hearing these words of his, the Yakshas said, 'O king, the royal Drupada
had a daughter born unto him, of the name of Sikhandini! Unto her, for
some reason, Sthuna had given his own manhood, and having taken her
womanhood upon him, he stayeth within his abode having become a woman!
Bearing as he doth a feminine form, he doth not, therefore, approach thee
in shame! It is for this reason, O king, that Sthuna cometh not to thee!
Hearing all this, do what may be proper!' Let the car be stopped here!
Let Sthuna be brought to me,--were the words that the lord of the Yakshas
uttered, and repeatedly said,--I will punish him!--Summoned then by the
Lord of Yakshas, Sthuna bearing a feminine form came thither, O king, and
stood before him in shame. Then, O thou of Kuru's race, the giver of
wealth cursed him in anger, saying, 'Ye Guhyakas, let the femininity of
the wretch remain as it is!' And the high-souled lord of the Yakshas also
said, 'Since humiliating all the Yakshas, thou hast, O thou of sinful
deeds, given away thy own sex to Sikhandini and taken from her, O thou of
wicked understanding, her femininity,--since, O wicked wretch, thou hast
done what hath never been done by anybody,--therefore from this day, thou
shalt remain a woman and she shall remain a man!' At these words of his,
all the Yakshas began to soften Vaisravana for the sake of Sthunakarna
repeatedly saying, 'Set a limit to thy curse!' The high-souled lord of
the Yakshas then said unto all these Yakshas that followed him, from
desire of setting a limit to his curse, these words, viz.,--After
Sikhandin's death, ye Yakshas, this one will regain his own form!
Therefore, let this high-souled Yaksha Sthuna be freed from his anxiety!
Having said this, the illustrious and divine king of the Yakshas,
receiving due worship, departed with all his followers who were capable
of traversing a great distance within the shortest space of time. And
Sthuna, with that curse pronounced on him, continued to live there. And
when the time came, Sikhandin without losing a moment came unto that
wanderer of the night. And approaching his presence he said, It have come
to thee, O holy one!' Sthuna then repeatedly said unto him, 'I am pleased
with thee!' Indeed, beholding that prince return to him without guile,
Sthuna told Sikhandin everything that had happened. Indeed, the Yaksha
said, 'O son of a king, for thee I have been cursed by Vaisravana. Go
now, and live happily amongst men as thou choosest. Thy coming here and
the arrival of Pulastya's son were, I think, both ordained from
beforehand. All this was incapable of being prevented!'

"Bhishma continued, 'Thus addressed by the Kaksha, Sthuna, Sikhandin, O
Bharata, came to his city, filled with great joy. And he worshipped with
diverse scents and garlands of flower and costly presents persons of the
regenerate class, deities, big trees and crossways. And Drupada, the
ruler of the Panchalas, along with his son Sikhandin whose wishes had
been crowned with success, and with also his kinsmen, became exceedingly
glad. And the king then, O bull of Kuru's race, gave his son, Sikhandin,
who had been a woman, as a pupil, O monarch, to Drona. An prince
Sikhandin obtained, along with yourselves, the whole science of arms with
its four divisions. And (his brother) Dhrishtadyumna of Prishata's race
also obtained the same. Indeed, all this way represented unto me, O sire,
by the spies, disguised as idiots and as persons without the senses of
vision, and hearing whom I had set upon Drupada. It is thus, O king, that
that best of Rathas. Sikhandin, the son of Drupada, having first been
born a female, subsequently became a person of the other sex. And it was
the eldest daughter of the ruler of Kasi, celebrated by the name of Amva,
who was, O bull of Bharata's race, born in Drupada's line as Sikhandin.
If he approacheth me bow in hand and desirous of fight, I will not look
at him even for a moment nor smite him, O thou of unfading glory!
Even--this is my vow, known over all the world, viz., that I will not, O
son of Kuru's race, shoot weapons upon a woman, or one that was a woman
before or one bearing a feminine name, or one whose form resembleth a
woman's. I will not, for this reason, slay Sikhandin. Even this, O sire,
is the story that I have ascertained of Sikhandin's birth. I will not,
therefore, slay him in battle even if he approacheth me weapon in hand.
If Bhishma slayeth a woman the righteous will all speak ill of him. I
will not, therefore, slay him even if I behold him waiting for battle!'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana of
Kuru's race, reflecting for a moment, thought even that behaviour was
proper for Bhishma.'"



SECTION CXCVI

"Sanjaya said, 'When the night passed away and morning came, thy sons
once more, in the midst of all the troops, asked their grandsire, saying,
'O son of Ganga, this army that is ready for fight, of Pandu's son, that
abounds with men, elephants, and steeds, that is crowded with Maharathas,
that is protected by these mighty bowmen endued with great strength,
viz., Bhima and Arjuna and others headed by Dhrishtadyumna and all
resembling the very regents of the world, that is invincible and
incapable of being withstood, that resembles the unbounded sea,--this sea
of warriors incapable of being agitated by the very gods in battle, in
how many days, O son of Ganga, O thou of great effulgence, canst thou
annihilate it, and in what time can that mighty bowman, our preceptor
(Drona), in what time also the mighty Kripa, in what time Karna who
taketh a pleasure in battle, and in what time that best of Brahmanas,
viz., the son of Drona, can each annihilate it? Ye that are in my army
are all acquainted with celestial weapons! I desire to know this, for the
curiosity I feel in my heart is great! O thou of mighty arms, it behoveth
thee to say this to me!'

"Bhishma said, 'O foremost one of the Kurus, O lord of the earth, thou
enquirest about the strength and weakness of the foe. This, indeed, is
worthy of thee. Listen, O king, as I tell thee the utmost limit of my
power in battle, or of the energy of my weapons, or of the might of my
arms, O thou of mighty arms! As regards ordinary combatants, one should
fight with them artlessly. As regards those that are possessed of powers
of deception, one should fight with them aided by the ways of deception.
Even this is what hath been laid down in respect of the duties of
warriors. I can annihilate the Pandava army, O blessed monarch, taking
every morning ten thousand (ordinary) warriors and one thousand
car-warriors as my share from day to day. Cased in mail and always
exerting myself actively, I can, O Bharata, annihilate this large force,
according to this arrangement as regards both number and time. If,
however, stationed in battle, I shoot my great weapons that slay hundreds
and thousands at a time, then I can, O Bharata, finish the slaughter in a
month.'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana then
asked Drona, O monarch, that foremost one of Angira's race, saying, 'O
preceptor, in what time canst thou annihilate the troops of Pandu's son?'
Thus addressed by him, Drona said smilingly, 'I am old, O mighty-armed
one! My energy and activity have both become weak. With the fire of my
weapons I can consume the army of the Pandavas, like Santanu's son
Bhishma, I think, in a month's time.' Even this is the limit of my power,
even this is the limit of my strength.' Then Saradwat's son Kripa said
that he could annihilate the foe in two month's time. Dron's son
(Aswatthaman) pledged himself to annihilate the Pandava army in ten
nights, Karna, however, acquainted as he was with weapons of high
efficacy, pledged himself to achieve that feat in five days. Hearing the
words of the Suta's son the son of the ocean-going (Ganga) laughed aloud
and said, 'As long, O son of Radha, as thou encounterest not in battle
Partha with his arrows, conch, and bows and rushing to the combat on his
car with Vasudeva in his company, so long mayest thou think so! Why, thou
art capable of saying anything, even what thou pleasest!'"



SECTION CXCVII

"Vaisampayana said, 'Hearing these words (of the leaders of the Kuru
army), Kunti's son Yudhishthira, summoning all his brothers, said unto
them these words in private.'

"Yudhishthira said, 'The spies I had placed in the army of
Dhritarashtra's son, brought me this news in the morning. Duryodhana.
asked Ganga's son of great vows, saying, 'O lord, in what time cant thou
annihilate the troops of Pandu's sons?' Indeed, the wicked Duryodhana was
answered by him in these words, viz.,--In a month! Drona also declared
that he could do the same feat in about the same time. Gautama (Kripa)
indicated twice that period, as hath been heard by us. Drona's son
acquainted with weapons of high efficacy declared the period (in his
case) to be ten nights. Karna also, acquainted with weapons of high
efficacy, asked in the midst of the Kurus, declared that the could
complete the slaughter in five days. Therefore, I also, O Arjuna, am
desirous of hearing thy words, 'In what time canst thou, O Falguni,
exterminate the foe?' Thus addressed by the king, Dhananjaya of curly
hair, casting a look upon Vasudeva, said these words, 'All these (Bhishma
and others) are high-souled (warriors), accomplished in arms and
acquainted with all modes of warfare. Without doubt, O king, they can
exterminate (our forces) even thus! Let thy heart's anguish, however, be
dispelled. I tell thee truly that with Vasudeva as my ally, I can, on a
single car, exterminate the three worlds with even the immortals, indeed,
all mobile creatures that were, are, will be, in the twinkling of the
eye. This is what I think. That terrible and mighty weapon which the Lord
of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand
encounter with him (in the guise of) a hunter, still existeth with me.
Indeed, O tiger among men, that weapon which the Lord of all creatures
useth at the end of Yuga for destroying created things, existeth with me.
Ganga's son knoweth not that weapon; nor Drona nor Gautama (Kripa); nor
Drona's son, O king! How, therefore, can the Suta's son know it. It is
not, however, proper to slay ordinary men in battle by means of celestial
weapons. We shall (on the other band) vanquish our foes in a fair fight.
Then, these tigers among men, O king, are thy allies! All of them are
well-versed in celestial weapons, and all of them are eager for battle.
All of them after their initiation in the Vedas, have undergone the final
bath in sacrifices. All of them are unvanquished. They are competent, O
son of Pandu, to slay in battle the army of even the celestials. Thou
hast for thy allies Sikhandin, and Yuyudhana and Dhristadyumna of
Prishata's race; and Bhimasena, and these twins, and Yudhamanyu, and
Uttamaujas, and Virata and Drupada who are equal in battle unto Bhishma
and Drona; and the mighty-armed Sankha, and Hidimva's son of great might;
and this latter's son Anjanparvan endued with great strength and prowess;
and Sini's descendant of mighty arms and well-versed in battle, and the
mighty Abhimanyu and the five sons of Draupadi! Thou art thyself, again,
competent to exterminate the three worlds! O thou that art endued with
effulgence equal unto that of Sakra himself, I know it, O Kaurava, for it
is manifest, that that man upon whom thou mayest cast thy eyes in anger
is sure to be annihilated!'"



SECTION CXCVIII

"Vaisampayana said, 'Next morning, under a cloudless sky, all the kings,
urged by Dhritarashtra's son, Duryodhana,--set out against the Pandavas.
And all of them had purified themselves by baths, were decked in
garlands, and attired in white robes. And having poured libations on
fire, caused Brahmanas to utter benedictions on them, they took up their
weapons and raised their (respective) standards. And all of them were
conversant with the Vedas, and endued with great bravery, and had
practised excellent vows. And all of them were grantors of (other
people's) wishes, and all were skilled in battle. Endued with great
strength, they set out, reposing confidence on one another, and with
singleness of purpose desiring to win in battle the highest regions. And
first Vinda and Anuvinda, both of Avanti, and Kekayas, and the Vahlikas,
all set out with Bharadwaja's son at their head. Then came Aswatthaman,
and Santanu's son (Bhishma), and Jayadratha of the country of the Sindhu,
and the kings of the southern and the western countries and of the hilly
regions, and Sakuni, the ruler of the Gandharas, and all the chiefs of
the eastern and the northern regions, and the Sakas, the Kiratas, and
Yavanas, the Sivis and the Vasatis with their Maharathas at the heads of
their respective divisions. All these great car-warriors marched in the
second division. Then came Kritavarman at the head of his troops, and
that mighty car-warrior, viz., the ruler of the Trigartas, and the king
Duryodhana surrounded by his brothers, and Sala, and Bhurisravas, and
Salya, and Vrihadratha, the ruler of the Kosalas. These all marched in
the rear, with Dhritarashtra's sons at their head. And all these
Dhartarashtras endued with great might, uniting together in proper order,
and all clad in mail, took up their position at the other end of
Kurukshetra, and, O Bharata, Duryodhana caused his encampment to be so
adorned as to make it look like a second Hastinapura. Indeed, O king,
even those that were clever among the citizens of Hastinapura could not
distinguish their city from the encampment. And the Kuru king caused
inaccessible pavilions, similar to his own, to be erected by hundreds and
thousands for the (other) kings (in his army). And those tents, O king,
for the accommodation of the troops were well-planted on an area
measuring full five yojanas of that field of battle. And into those tents
by thousands that were full of provisions, the rulers of the earth
entered, each according to his courage according to the strength he
possessed. And king Duryodhana ordered excellent provisions to be
supplied for all those high-souled kings with their troops consisting of
infantry, elephants, and horses, and with all their followers. And as
regards all those that subsisted upon mechanical arts and all the bards,
singers, and panegyrists devoted to his cause, and vendors and traders,
and prostitutes, and spies, and persons who had come to witness the
battle, the Kuru king made due provision for all of them.'"



SECTION CXCIX

"Vaisampayana said, 'Like Duryodhana, king Yudhishthira also, the son of
Kunti and Dharma, ordered out, O Bharata, his heroic warriors headed by
Dhrishtadyumna. Indeed, he ordered that slayer of foes and commander of
force, that leader, steady in prowess, of the Chedis, the Kasis, and the
Karushas, viz., Dhrishtaketu, as also Virata, and Drupada, and Yuyudhana,
and Sikhandin, and those two mighty bowmen, those two princes of
Panchala, viz., Yudhamanyu and Uttamaujas, to set out. Those brave
warriors, cased in handsome coats of mail and decked with golden
ear-rings, blazed forth like fires on the sacrificial altar when fed with
clarified butter. Indeed, those mighty bowmen looked resplendent like the
planets in the firmament. Then that bull among men king Yudhishthira,
having duly honoured all his combatants, ordered them to march. And king
Yudhishthira ordered excellent provisions of food for those high-souled
kings with their troops consisting of infantry, and elephants and horses,
and with all their followers, as also for all those that subsisted on
mechanical arts. And the son of Pandu first ordered Abhimanyu, and
Vrihanta, and the five sons of Draupadi, to march with Dhrishtadyumna at
their head. And he then despatched Bhima, and Dhananjaya the son of
Pandu, in the second division of his forces. And the din made by the men
moving and running about for harnessing their steeds and elephants and
loading the cars with implements of battle, and the shouts of the
cheerful combatants, seemed to touch the very heavens. And last of all,
the king marched himself, accompanied by Virata and Drupada and the other
monarchs (on his side). And that army of fierce bowmen commanded by
Dhrishtadyumna, hitherto stationed in one place, but now extended into
columns for marching, looked like the (impetuous) current of Ganga. The
then intelligent Yudhishthira depending on his wisdom, disposed his
divisions in a different order, confounding the sons of Dhritarashtra.
And the son of Pandu ordered that those mighty bowmen, the (five) sons of
Draupadi and Abhimanyu, and Nakula, and Sahadeva, and all the
Prabhadrakas, and ten thousand horses, and two thousand elephants, and
ten thousand foot-soldiers, and five hundred cars, constituting the first
irresistible division of his army, should be placed under the command of
Bhimasena. And he placed in the middle division of his army Virata and
Jayatsena, and those two mighty car-warriors, viz., Yudhamanyu and
Uttamauja, the two high-souled princes of Panchala, both endued with
great prowess and both armed with mace and bow. And in this middle
division marched Vasudeva and Dhananjaya. There were (placed) combatants
highly accomplished in arms and burning with anger. Amongst them were
steeds ridden by brave warriors, and five thousand elephants, and crowds
of cars all around. And foot-soldiers in thousands, that were all brave
and armed with bows, swords, and maces, marched behind them, as thousand
marched before them. And in that part of that sea of troops, where
Yudhishthira himself was, there were stationed numerous lords of earth.
And there also were thousands of elephants, and steeds by ten thousands,
and cars and foot-soldiers also by thousands. And there also marched, O
bull among kings, Chekitana with his own large force, and king
Dhrishtaketu, the leader of the Chedis. And there also was that mighty
bowman, Satyaki, the foremost car-warrior of the Vrishnis, that mighty
combatant, surrounded by hundreds and thousands of cars and leading (them
to battle)! And those bulls among men, Kshatrahan and Kshatradeva,
mounted on their cars, marched behind, protecting the rear. And there (in
the rear) were the waggons, stalls, uniforms, vehicles and draft animals.
There also were thousands of elephants and horses by tens of thousands.
And taking all the invalids and women, and all that were emaciated and
weak, and all the animals carrying his treasures, and all his granaries,
with the aid of his elephant-divisions, Yudhishthira marched slowly. And
he was followed by Sauchitti, who steadily adhered to truth and was
invincible in battle, and Srenimat, and Vasudeva and Vibhu, the son of
the ruler of Kasi, with twenty thousand cars, and hundred million steeds
of high mettle, each bearing scores of bells on its limbs, and twenty
thousand smiting elephants with tusks as long as plough-shares, all of
good breed and divided temples and all resembling moving masses of
clouds. Indeed, these usually walked behind those monarchs. Besides
these, O Bharata, the elephants that Yudhishthira had in his seven
Akshauhinis, numbering seventy thousand with humour trickling down their
trunks and from their mouths, and resembling (on that account) showering
clouds, also followed the king, like moving hills.

'Thus was arrayed that terrible force of the intelligent son of Kunti.
And relying upon that force he battled with Suyodhana, the son of
Dhritarashtra. Besides those already named, other men by hundreds and
thousands and tens of thousands, in divisions numbering by thousands,
followed (the Pandava army), roaring loudly. And the warriors by
thousands and ten thousands, filled with joy, beat their drums by
thousands and blew conchs by tens of thousands!'"

The End of Udyoga Parva



FOOTNOTES

1. i.e., passage of the sun from the winter to the summer solstice.

2. Divination was practised by reference to the stars in the night.

3. The question that Dhritarashtra asks is easy enough. The Rishi having
applauded knowledge and its efficacy in procuring emancipation, the king
asks, if knowledge is of such efficacy, what then is the value of Karma
or acts, i.e. prayers and sacrifices as ordained in the Vedas? Ijyaya is
the instrumental form of Ijya, meaning sacrifices, religious rites, and
ceremonies. Parartham is explained by Nilakantha to mean
Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be
noted here that the Hindu idea of emancipation is not bliss enjoyed by a
conscious Self, but freedom from the obligation of re-birth and Karma.
Mere Karma, as such, implies pain and misery and the Supreme Soul
(Para-Brahman) is without action and attributes. Although other kinds of
salvation are spoken of in other systems of philosophy, the emancipation
that forms the subject of these queries and answers, is freedom from this
Karma.

4. The Rishi answers,--Yes, Karma or action does, indeed, lead to the
emancipate state. In the regions, of which thou speakest, there are both
bliss and emancipation (Arthajata) is explained by Nilakantha to mean
Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the
construction being Paratma aniha (san) param ayati; (anyatha-tu) margena
margan nihatya param (prayati). Paratma is explained by Nilakantha, to
mean one who regards the material body to be Self. In the succeeding
Slokas the Rishi uses the word dehin which, in this connection, is the
same as dehabhimanin. The Rishi's answer is,--The materialist, by
renouncing desire, attaineth to the state of the Supreme Soul, i.e.,
emancipation. The sense seems to be that by renouncing desire, both
actions and attributes are lost. The state, therefore, of such a soul is
one of inaction, or perfect quietude and the absence of attributes, which
is exactly the nature of the Supreme Soul. If, again, emancipation be
sought without extinguishing desire, i.e., by the aid of work (prayers
and sacrifices), it is to be attained "by extinguishing path by a path,"
i.e., the seeker is to proceed along a definite or prescribed or ordained
route, taking care that the portions of the route he once passes over may
not have to be re-trodden by him. Action, as explained in a subsequent
Sloka, leadeth, it is true to regions of bliss and emancipation, but that
state is transitory, for when the merit is extinguished, the state that
was attained in consequence of it, is extinguished, and the person
falling off, has to recommence action. If, therefore, permanent
emancipation is to be attained, the obligation of re-commencing action
must be got rid of, i.e., care must be taken that the portions of the
route once passed over may not have to be re-trodden.

5. Apparently this question of Dhritarashtra is not connected with what
precedes. The connection however, is intimate, and the question follows
as a corollary from the Rishi's last answer. The Rishi having said that
the ordinary soul, by a certain process (i.e., renunciation of desire)
attains to the state of the Supreme Soul, Dhritarashtra infers that vice
versa, it is the Supreme Soul that becomes the ordinary soul, for (as
Nilakantha puts it in the phraseology of the Nyaya school) things
different cannot become what they are not and unless things are similar,
they cannot become of the same nature. Applying this maxim of the Nyaya
it is seen that when the ordinary soul becomes the Supreme Soul, these
are not different, and, therefore, it is the Supreme Soul that becomes
the ordinary soul. Under this impression Dhritarashtra asks,--Well, if it
is the Supreme Soul that becomes the ordinary soul, who is it that urgeth
the Supreme Soul to become so? And if all this (universe) be indeed, that
Soul, in consequence of the latter pervading and entering into
everything, then divested of desire as the Supreme Soul is, where is the
possibility of its action (action or work being the direct consequence of
desire)? If it is answered that the universe is the Deity's lila (mere
sport, as some schools of philosophy assert), then, as every sport is
ascribable to some motive of happiness, what can be the happiness of the
Deity, who, as presupposed, is without desire?

6. The Rishi answers--There is a great objection in admitting the
complete or essential identity of things different, i.e., the ordinary
soul and Supreme Soul being different, their identity cannot be admitted.
As regards creatures, they flow continually from Anadi-yoga, i.e., the
union of the Supreme Soul (which in itself is Unconditioned) with the
conditions of space, time etc.; i.e., there is this much of identity,
therefore between the ordinary and the Supreme Soul, but not a complete
or essential identity. It is also in consequence of this that the
superiority of the Supreme Soul is not lost (the opposite theory would be
destructive of that superiority). The favourite analogy of the thinkers
of this school for explaining the connection of the Supreme Soul with the
universe is derived from the connection of Akasa with Ghatakasa, i.e.,
space absolute and unconditioned and space as confined by the limits of a
vessel. The latter has a name, is moved when the vessel is moved, and is
limited in space; while space itself, of which the vessel's space forms a
part, is absolute and unconditioned, immovable, and unlimited.

7. Cars, elephants, horses, infantry, vehicles other than cars, and
warriors fighting from the backs of camels.

8. Called also the Badava fire.

9. The allusion is to the incarnation of Vishnu as the Horse-necked,
Nilakantha explains suvarnakhyam Jagat to be Veda prancha i.e., the whole
Vedas with all their contents, According to him, the sense of the passage
is that Vishnu in that form swells with his own voice the Vedic notes
chanted by the Brahmanas.

10. Patauti Jalam sravantiti patalam. Thus Nilakantha.

11. Literally, one that hath a beautiful or excellent face.

12. The story of Viswamitra's promotion to the status of a Brahmana is
highly characteristic. Engaged in a dispute with the Brahmana Rishi
Vasishtha, Viswamitra who was a Kshatriya king (the son of Kusika) found,
by bitter experience, that Kshatriya energy and might backed by the whole
science of arms, availed nothing against a Brahmana's might, for
Vasishtha by his ascetic powers created myriads and myriads of fierce
troops who inflicted a signal defeat on the great Kshatriya king. Baffled
thus, Viswamitra retired to the breast of Himavat and paid court to Siva.
The great God appeared and Viswamitra begged him for the mastery of the
whole science of weapons. The god granted his prayer. Viswamitra then
came back and sought an encounter with Vasishtha, but the latter by the
aid only of his Brahmanical (bamboo) stick baffled the fiercest weapons
of Viswamitra, of even celestial efficacy. Humiliated and disgraced,
Viswamitra set his heart on becoming a Brahmana. He gave up his kingdom
and retiring into the woods with his queen began to practise to severest
austerities. After the expiration of ten thousand years, the Creator
Brahma appeared before him and addressed him as a royal Rishi. Dispirited
at this, he devoted himself to still severer austerities. At last, at
Dharma's command (as here referred to) the great Kshatriya king became a
Brahmana. This, in the Hindu scriptures, is the sole instance of a person
belonging to a lower order becoming a Brahmana by ascetic austerities.

13. These articles of cognate origin are clarified butter, milk, and
other things used as libations in sacrifices.

14. i.e., the subdivisions of the Pranava, the mysterious Mantra, which
is the beginning of everything, were first promulgated here. Nilakantha
supposes this to refer to the origin of the Vedas, the Upanishads, and
the various branches of the Srutis and the Smritis.

15. Small divisions of time.

16. The limbs that should be 'prominent' or 'elevated' in order to
constitute an indication of beauty or auspiciousness are variously
mentioned. The general opinion seems to be that these six only, viz., the
back of each palm, the two dorsa, and the two bosoms should be elevated.
Another opinion would seem to indicate that the two bosoms, the two hips,
and the two eyes should be so. The seven that should be delicate or
slender are unanimously mentioned as the skin, the hair, the teeth, the
fingers of the hands, the fingers of the feet, the waist, and the neck.
The three that should be deep are the navel, the voice, and the
understanding. The five that should be red are the two palms, the two
outer corners of the eyes, the tongue, the nether and the upper-lips, and
the palate. These five also, are variously given.

17. The latter half of this Sloka is variously read. The correct reading,
I apprehend, is Niyamanani Santare Hritanyasan Vitastaya, i.e., 'while
transported across, were taken (down) by the (river) Vitasta'--the latter
being one of the five rivers of the Punjab.

18. The science of arms (Dhanurved) classes arms under four heads, viz.,
Mukta, Amukta, Muktamukta, and Yantramukta. A Mukta weapon is one that is
hurled from the hand, as a discus. An Amukta is not hurled from the hand,
as a sword. A Muktamukta is one that is sometimes hurled and sometimes
not, as a mace. A Yantramukta is one shot from a machine, as an arrow or
a ball. All Mukta weapons are Astras, while all Amukta ones are called
sastras.

19. The thousand-handed Arjuna, called also Kartaviryarjuna, the
vanquisher of Ravana, the chief of Haihaya clan of Kshatriyas having his
capital at Mahishmati on the banks of the Narmada (Nerbuda), was slain by
Rama

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
Image

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1 pcs.
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1 pcs.
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1 pcs.
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Mon Oct 08, 2012 1:04 pm
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Level 38
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Bank:
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Group: Dev Team
Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
Image

_________________
My Pixiv
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Spoiler: show
OLD VERSION, BITCHES!
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Fri Oct 26, 2012 2:58 pm
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Level 21
Level 21
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Cash on hand:
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Bank:
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Location: The Island
Group: Penguin Army
Country: Antarctica (aq)
Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
Never!!!!

_________________
In The Words of A.A. Milne, "Get Out of My Chair Dill-hole!"
Image

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Fri Oct 26, 2012 4:41 pm
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Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
And then I leveled to 29

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OLD VERSION, BITCHES!
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Thu Nov 01, 2012 11:11 am
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Level 38
Level 38
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Cash on hand:
435.45

Bank:
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Posts: 10364
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Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
OR SO I THOUGHT. WHAT THE HELL, I JUST LOST 40 POSTS

_________________
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OLD VERSION, BITCHES!
Image


Thu Nov 01, 2012 11:19 am
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